SERMONS. 



B Y 

ASA GRISWOLD, 

A PRESBYTER OF THE P. E.. CHURCH, IN THE DIOCESE OP ILLINOIS. 



CHICAGO: 

C SCOTT, BOOK AND JOB PRINTER 

Corner Clark and South Water Streets, * 

1856. 




Entered according to Act of Congress, in the year 1858, by 
A. GRISWOLD, 
In the Clerk's Office of the District Court of the United States, for the 
Northern District of Illinois. 



£4384 




PREFACE. 



During the three years last past, I have been 
a Missionary in the Diocese of Illinois. I have 
traveled much, and preached often. Several of 
my friends, in whose integrity and piety I have 
entire confidence, have expressed a wish to see 
in print, a part, at least, of the many sermons 
which I have preached to them. In compliance 
with such wish, I have therefore selected the 
following sermons for publication. My prayer 
is, that the sermons here published, may be pro- 
motive of piety, virtue, and the true religion. 

A. GRISWOLD. 

Chicago, III., July, 1856. 



CONTENTS. 



Page 



Sermon I. 


Prayer, 


/ 


II. 


God a sure Refuge, 


24 


" ni. 


Repentance, 


35 


IV. 


Keeping God's Commandments, 


51 


V. 


The Christian Race, 


64 


VI. 


The Folly of Atheism, 


79 


" VII. 


Nonconformity to the World, and the 





Kenewing of the Mind, . . 93 

" VIII. Pride, . . . Ill 

" IX. Sons of God, in a Spiritual sense, . 123 
X. Industry, ... 139 
" XI. The Necessity of being Influenced by 

the Holy Spirit, . . 152 

" XII. The Necessity of Seeking and of Serv- 
ing God through Righteousness, 167 
44 XIII. The Christian Warfare, . . 184 

44 XIV. On bearing False Witness, . 198 



VI 




CONTENTS. 


Page 


Sermon XV. 


A Sermon for Advent Sunday, * 


215 




XVI. 


A Sermon for Christmas, 


. 227 




XVII. 


A Rprvn on for T^lnirvhanv 


245 




XVIII. 


A Sermon for Ash-vV'ednpsclav 


258 




XIX. 


A Tjenten Sermon 


272 




XX. 


A Sprmon for (rood T^riYlsv 


284 




XXI. 


A Sermon for Easter Sunday, 


303 




XXII. 


j-Xil xXbbUIlMUIl QcIUlUIl, . 






XXIII. 


A Sermon for Whit-Sunday, 


335 




XXIV. 


A Sermon for Trinity Sunday, 


. 349 



" Preach the word : Be instant in season ; out of 
Season : Reprove, rebuke, exhort, with all long 
suffering and doctrine. " 

— Second Timothy iv. 2. 



SERMON I. 



PRAYER. 



1 Thessalonians v. 17. 
" Pray without Ceasing." 

Prayer is the offering up of our desires 
to God. In this offering, the soul breathes 
forth its wishes to its Maker, through Christ, 
our Intercessor. Thus, through Christ we 
have the privilege of petitioning our Heav- 
enly Father for relief in all our necessities 
and wants. 

Christ has condescended to become our 
great High Priest ; so that when we pray 
through him, he presents our petitions in 
his own name, to God the Father. Hence, 
he makes our prayers his own, that he may 
give them efficacy, and cause them to be 
availing. 

He being one of the Three Persons in the 
Trinity, and these Three being of one sub- 



8 



PRAYER. 



stance, power and eternity , it follows that 
lie is equal with the Father and the Holy 
Ghost. He is, therefore, an all-powerful 
Intercessor in our behalf. 

He is also, as we learn from the sacred 
oracles, continually interceding for us, by 
prayers, which are not ours, but peculiarly 
his own: and he pleads for us through 
the merits of that atonement which he 
made for our sins, and for the sins of the 
world, when he offered himself a bleeding 
sacrifice upon the cross. Surely, he is enti- 
tled to our gratitude and love ; and surely, 
we have encouragement to pray, since we 
can offer our prayers through an Almighty 
Advocate. 

The reasonableness of prayer appears 
from the insufficiency of man to help him- 
self, and the sufficiency of God for his relief, 
support and comfort. 

In God "we live, and move, and have 
our being." Our temporal and eternal des- 
tinies are in His hand. We are dependent 
on Him for our breath, our life, our faculties 
of body and of mind, and for every temporal 
and spiritual blessing that we enjoy. He 
can augment or diminish these blessings. 



PRAYER. 



9 



He can grant us a further continuance of 
them, or He can entirely withhold them 
from us, at His pleasure. 

He is the Creator, the Sustainer, and the 
Governor, of the Universe; the ultimate 
Cause of all things ; the Grand Dispenser of 
happiness and misery. He a is Lord over 
all." He " is God, blessed forever." 

He, therefore, is able to grant our peti- 
tions — to give us abundantly more than we 
ask or think. On the other hand, we are 
incapable, without His aid, to supply our 
wants. Without Him, we should be help- 
less, and hopeless, and wretched. 

The reasonableness of prayer is also 
evinced from the goodness of God : His good- 
ness as displayed in His works of creation, 
and in His Providence ; and especially, in 
the manifold blessings which He bestows 
upon us. This goodness proves incontest- 
ably, that it is agreeable to His nature to 
impart happiness to His creatures. 

He has evidently created the earth, in all 
its parts, with a design that it should con- 
tribute to the support and comfort of living 
beings : and if we reason from analogy, He 
has formed the many heavenly bodies with 



10 



PRAYER. 



the same design, peopling them with innu- 
merable multitudes. 

He has likewise so constituted the anima- 
ted parts of creation, that they derive much 
satisfaction and happiness from their own 
organized forms; that they have truly much 
enjoyment from their own existence. We 
know, too, that all living creatures would 
be immediately unhappy, were it not that 
He constantly and beneficently extends to 
them His protection, His providential care. 
Since, therefore, He is disposed to do His 
creatures good, we may be encouraged to 
supplicate Him for His mercy and His favor. 

His wisdom, also, further attests the rea- 
sonableness of prayer. He so wisely dis- 
poses of the things that He has created, that 
they, by conducing to happiness, fulfill His 
design in creating them. The earth, the 
air, the sea ; this world and all its furniture ; 
and, by parity of reason, the solar and side- 
rial worlds, nay, all material and spiritual 
existences, are, through Him, communicative 
of happiness. Hence we may pray to Him, 
confidently expecting that He will answer 
our prayers, in His wisdom, giving us those 
things which are good for us, and withhold- 
ing the things which are hurtful. 



PR IYER. 



11 



He, then, is 'able to answer prayer, for He 
is infinite ra power. He can answer it as is 
most beneficial for His creatures ; for He is 
infinitely" wise. And that He really answers 
it as is ^most expedient for them, is obvious, 
since He is infinitely beneficent. 

Through His omniscience, He indeed 
knows our necessities before we pray ; and 
through His beneficence, He is disposed to 
give us what we need. 

His beneficence, however does not super- 
sede the necessity of our prayers. For He 
undoubtedly requires them as a means 
whereby we receive from Him favors that 
He would otherwise withhold. 

Prayer is entreaty. And God has so con- 
stituted men that they naturally and uni- 
versally betake themselves to entreaty when 
they would obtain favors from one another. 
And is it not reasonable to believe, that He 
requires that towards Himself which He 
prompts us by our nature to offer to our 
fellow-men ? If so, and it appears really to 
be so, then He gives us, in consequence of 
prayer, things that He would not give us, 
if our prayers were withheld. 

He is a Being infinitely beneficent, de- 



12 



lighting to do good to mankind. From 
prayer, much good to men is derived. Is 
not the inference, then, irresistible ■ , that He, 
in mercy to men, has ordained tihat they 
should practice it ? 

It humbles their proud spirit, subdues 
the asperity of their temper, chastens t&eir 
feelings, and improves their disposition, ad 1 
vancin^ them in religion, piety and virtue, 
eixvl causing +hem to yield more implicitly 
to the Divine ccmmands. Are not these 
chastened feelings and tho pious arid obe- 
dient disposition which it gives, them, bless- 
ings ? — blessings which are great and ines- 
timable ? — and blessings which, were men 
destitute of prayer, would be lost ? 

It is through the feelings, the disposition 
in question, that the performance of moral 
and religious duties, and manifold blessings 
consequent to that performance, may be 
frequently, nay, continually traced to the 
spirit of prayer. 

Consequently, prayer is a means of lead- 
ing us to happiness ; for it inspires us with 
greater devotion, and disposes us to duty 
and to holiness. And without holiness, 
without devotion and the performance of 



PRAYER. 13 

our duty, we can never be happy, here or 
hereafter. 

Happiness in time and eternity, therefore, 
is made to depend very much on the exer- 
cise of prayer to our heavenly Father. 

Is it not then reasonable to pray ? Who 
can deny that there are blessings and hap- 
piness resulting from prayer? For, who 
can for a moment doubt that prayer excites 
in mankind a knowledge of their depend- 
ence upon God ? a sense of His agency in 
the affairs of the universe ? gratitude for 
favors received at His hands ? a realizing 
sense of their own unworthiness and sinful- 
ness? a resolution to reform, and to live 
more to the Divine acceptance? and to 
attain to that obedience, to that purity of 
faith and holiness necessary for future feli- 
city ? and that through the medium of these 
things men are made better, and conse- 
quently happier ; that by these things they 
become qualified to enter on a heavenly 
inheritance ? 

It is evident, therefore, from reason and 
the light of nature, that prayer is beneficial, 
and that it is a duty incumbent upon all. 

The Scriptures also positively assure us 



14 



PRAYER. 



both of the duty and efficacy of prayer. 
Their language is : u Ask and ye shall re- 
ceive:" " Seek and ye shall find:" "If ye, 
being evil, know how to give good gifts unto 
your children, how much more shall your 
Father which is in Heaven give good things 
to them that ask Him?" "Pray without 
ceasing:" "Be careful for nothing, but in 
everything, by prayer and supplication, 
with thanksgiving let your requests be 
made known unto God." 

Can a believer in the Scripture refrain 
from prayer ? The scriptural injunction to 
pray is plain and positive. It is solemnly 
expressed, and often repeated. Men have 
ears to hear it, and their duty is to have 
hearts and minds to obey it. It is none 
other than an injunction of God himself. 
Hence they are under the greatest and 
most solemn obligations to yield it their 
obedience. 

They should obey it through love and 
gratitude to God, and through fear of offend- 
ing Him by neglecting it. They should 
obey it as a means of making themselves 
better and more holy in their lives; for 
they should at all times love and practice 



PRAYER. 



15 



holiness. They should obey it, that they 
may become examples of prayer to others. 
Finally, they should obey it, that, through 
obedience, they may be saved from their 
sins, and be happy. 

The Scripture affords us many examples 
of prayer. These examples are worthy of 
imitation ; and happy shall we be, if we 
imitate them. Moses and Samuel, David 
and Solomon, and Elijah ; Saint Peter, Saint 
Stephen, and Saint Paul : in short, patri- 
archs and prophets, evangelists and apostles, 
were men of prayer. Nor did they honor 
God with their lips only, but in their lives. 
The genuineness of their devotion was 
manifested by their fruits of good living. 

The primitive Christians and Israelites, 
the martyrs to Christianity, and all holy 
men of old, were prayerful. In a word, the 
truly pious, in all ages and countries, have 
ever offered prayers and thanks to the 
Author of all good. Man}?- of the heathen 
are, without doubt, at this very moment, 
lifting their voices and their hearts in 
prayer to the Creator. And shall any in 
Christian lands, by neglecting their prayers, 
be more impious than heathen ? 



16 



PRAYER. 



Are any ashamed of prayer ? Let them 
reflect, that the Saviour was more honor- 
able than they, and that he humbled him- 
self, praying with humility and fervency. 
Are any in doubt whether prayer is availing 
with God ? If they will but have the spirit 
of prayer, their doubts will be removed; 
for the efficacy of prayer is proved not only 
by reason and the Scripture, but by per- 
sonal experience. 

He who repents of sin, desiring and en- 
deavoring to be holy, and, through faith in 
Christ, prays earnestly for the pardon and 
the grace of God, will have the Spirit of 
God bearing witness with his spirit, that his 
sins are forgiven ; that he has passed from 
spiritual death to spiritual life ; and that he 
has become an heir to the glory that shall 
be revealed hereafter. Being created anew 
in Christ Jesus, and realizing the efficacy of 
prayer, he will pray, and "without ceasing;" 
for the spirit of prayer will be within him. 

Prayer is " without ceasing/' when made 
periodically; as for instance, when made 
daily, in the morning and again in the even- 
ing ; or when offered weekly, on the holy 
Sabbath ; for although in these cases inter- 



PRAYER. 17 

vals of time occur between one exercise of 
it and another, yet it ceases not to be made 
when the usual time of making it returns. 
It ceases indeed for a while, but not entirely, 
for it is to be again renewed. It is also 
without ceasing, when made at irregular 
periods of time ; provided, the habit of 
making it be not wholly discontinued. 

But the exhortation of the apostle, to 
66 pray without ceasing," undoubtedly refers 
more especially to . that pious disposition, 
that holy feeling, of which Christians should 
be continually possessed ; and his meaning 
is, that they should never be divested of 
this feeling ; and, consequently, that they 
should be always ready to call it into exer- 
cise, and that they should be in the habit 
of practical devotion. 

Prayer consists not so much in words ut- 
tered by the organs of speech, as in thought 
and in feeling. The words of prayer are 
merely the external signs of the feeling 
within. There is in them no virtue or 
holiness independently of the feeling that 
gives them utterance. It is, therefore, in 
feeling that prayer essentially and princi- 
pally consists. This feeling is denominated 



18 



PRAYER. 



disposition, desire, heavenly-niindedness, ho- 
liness of spirit — figuratively, a change 
of heart. 

The disposition of man, in his natural 
state, is unregenerate and carnal, opposed 
to God and to the law which God has pre- 
scribed for the regulation of human conduct. 
But when changed by the renewing of the 
Holy Ghost, it becomes regenerate and 
holy, submissive to the Divine will—the 
Divine law. 

Prayer is the exercise of this holy dispo- 
sition; and to pray without ceasing, is to 
exercise this disposition unceasingly and 
continually. Hence, prayer may be with 
the use of words, or without them. And 
when words are used, they may be either 
silently or audibly employed ; for, it is the 
exercise of the disposition, and not the ex- 
ercise of words, that constitutes true and 
genuine prayer to Almighty God 5 and this 
prayer, as has been already observed, may 
be unceasing and continual, although not 
made at every moment of duration, but only 
at particular times and on particular occa- 
sions. 

From this view of the subject it is mani- 



PRAYER. 



19 



fest, that to be prayerful, in obedience to 
the command in the text, we must be 
changed, spiritually regenerated. 

This change is probably sometimes instan- 
taneous, as in the case of Paul 5 sometimes 
gradual, as it appears from what we collect 
from Scripture to have been in the case of 
Peter. But the question, whether it is for 
the most part instantaneously or gradually 
performed, savors more of metaphysics than 
theology, and is of far less consequence than 
the inquiry, whether the change has actually 
been wrought within us. 

We may experience the change without 
being able to distinguish the very instant 
of its occurrence ; for we may reasonably 
believe, that it does not generally occur in 
an instant; and when it does, we cannot 
distinguish that instant from other portions 
of time, because an instant is the least part 
of time that can be noticed by the mind ; 
and we can never determine its duration, 
nor, consequently, its beginning nor ending, 
until we know, what we never can know, 
the nature and essence of time itself. 

We also experience this change without 
knowing its process. When a blind man 



20 



PRAYER. 



was restored to his sight, by the power of 
the Saviour, and was questioned with respect 
to the process by which his sight was recov- 
ered, he was ignorant of that process ; but, 
said he, " One thing I know, that, whereas 
I was blind, now I see." 

So we, who are spiritually blind, experi- 
ence a restoration to our spiritual vision, 
without knowing the process of the restora- 
tion. 

Hence, all captious and vain disquisitions 
relative to the inquiry whether the change 
in question is performed partially by the 
agency of man, or wholly by the agency of 
God, should cease • for if we strive to know 
the process by which the Holy Spirit oper- 
ates upon the heart, and by which we sub- 
mit to the influence of that Spirit, we then 
endeavor to resolve the inquiry by endeav- 
oring to be " wise above what is written," 
and to know what is beyond the reach of 
human knowledge. 

We are taught by the pen of Inspiration 
that " God works in us to will and to do, of 
His good pleasure." And we are also taught, 
that we ourselves must repent, and work 
out our salvation, with fear and trembling. 



PRAYER. 



21 



Then let us endeavor to do our duty. But 
let us not strive to know what God has 
wisely withheld from us. Let us endeavor 
to be converted, although we can never 
know precisely the process of conversion. 
" The wind bloweth where it listeth, and 
thou hearest the sound thereof, but canst 
not tell whence it cometh, and whither it 
goeth : So is every one that is born of the 
Spirit." 

But to be prayerful, and consequently 
holy, w r e must certainly be changed, con- 
verted, spiritually born again. "Marvel 
not," said the Saviour to Mcodemus, " that 
I said unto you, ye must be born again." 
Likewise he said to his disciples, " Except 
ye be converted, ye cannot enter into the 
kingdom of God." 

He w r ho is spiritually regenerate, will be 
prayerful. He will aspire after holiness. 
He will " hunger and thirst after righteous- 
ness;" and he will be filled with righteous- 
ness and peace. He will believe in the 
Scripture. He will have faith in Christ. 
He will repent of sin, and he will " bring 
forth works meet for repentance." He will 
live soberly, righteously and godly. 



22 



PRAYER. 



If we are, as we ought to be, born of the 
Spirit — prayerfully, virtuously, and reli- 
giously disposed— we shall reverence God 
as our Creator, Sustainer, and Benefactor. 
"We shall worship Him as the Lord of the 
Universe. We shall adore Him for the infi- 
nite perfections of His nature. We shall 
thank Him for His beneficence. We shall 
praise Him for His greatness and His good- 
ness, and for the wonderful displays of His 
power and His providence. Agreeably to 
His command, we shall love both Him and 
our fellow-men. W e shall acknowledge our 
sinfulness, and implore His forgiveness, and 
we shall pray for His grace, that we may 
be enabled to live to His acceptance, and 
attain to His Heavenly Kingdom. 

We shall devotedly and faithfully engage 
in private devotion ; in family and social 
worship; and in the public worship and 
service of the Church. 

By this means we shall obtain pardon 
for our sins. By this means we shall re- 
ceive constant renewals of the Holy Spirit. 
By this means we shall have the hope and 
assurance of a blessed immortality. By this 
means we shall live in the enjoyment " of 



PRAYER. 



23 



the promise of the life that now is, and of 
that which is to come/' 

By this means, others may be admon- 
ished to piety and prayer. By this means, 
our families may be influenced to be pray- 
erful and holy, and our children more thor- 
oughly brought up "in the nurture and 
admonition of the Lord." 

By this means, we shall live in the con- 
stant discharge of our various duties. By 
this means we shall, when we come to die, 
have an easier transition from time to eter- 
nity. And by this means we shall ultimately 
attain to the enjoyment of God, " in whom 
there is fullness of joy, and at whose right 
hand there are pleasures for evermore." 

May God dispose us to piety and prayer, 
and may He save us with an Everlasting 
salvation. Amen. 



SERMON II. 



-GOD A SUES REFUGE. 



Psalm lxii. 7. 
" My Eefuge is in God." 

Nothing that is earthly, can afford a per- 
manent and secure refuge from the afflic- 
tions of human life. Nevertheless, man- 
kind are continually, though fruitlessly, 
engaged in seeking for that refuge in 
earthly things. It is, therefore, on account 
of their misdirected efforts, that, whilst they 
are aspiring after happiness, they so fre- 
quently and generally fail in the attainment 
of their object. 

Affliction is unavoidable. It is felt, to a 
greater or a less extent, by every individ- 
ual. None can be exempt from it by the 
present possession of health, of riches and 
of honors, and of other enjoyments that 
are earthly. 



GOD A SURE REFUGE. 



25 



Since these enjoyments are at all times 
liable not only to be diminished, but also to 
be lost; since there is a fear of losing 
them, and an inordinate desire that they 
may be increased and continued ; and since, 
above all, they are unsatisfying in their 
nature, when possessed • they are often, 
through the wrong feelings of mankind, the 
very causes of affliction. 

The fact, that in whatever degree they 
may be possessed, they can never give 
entire satisfaction to the mind — can never 
produce genuine and true happiness— is a 
proof that they are not a sufficient refuge 
from the evils and distresses of our present 
state of being. 

Many of these enjoyments, as, for in- 
stance, food, and raiment, and good health, 
the society of relatives and friends, and the 
cultivation of the mental powers, contribute 
to the comfort and welfare of men. They 
are the gifts of God, and, for bestowing 
them, He is entitled to our gratitude. 

There are other enjoyments which are 
criminal and vicious; as, for instance, 
voluptuous and unlawful pleasures. God 
has forbidden them, and to indulge in them 



26 



GOD A SURE REFUGE. 



is to draw down His vengeance for disobe- 
dience. It is indeed true, that to indulge 
in those things which God has forbidden, 
leads inevitably to misery. 

Nor is indulgence in those earthly or 
temporal enjoyments, which He permits, 
and which are, therefore, in themselves 
innocent, the sure means of happiness ; for 
this indulgence may be excessive, and con- 
sequently wrong ; and that which is wrong 
cannot be the source from which happiness 
can flow ; and though this indulgence may 
be temperate, within the bounds of mode- 
ration, it cannot afford real happiness, be- 
cause it is in earthly things, from which 
real, permanent and substantial happiness 
or satisfaction cannot be derived. 

It is religion, and nothing else, that can 
cause us and others to be satisfied and 
happy, in this world and in the next. Re- 
ligion is not temporal or earthly, but 
spiritual and heavenly in its nature. 

It is neither health, nor friends, nor the 
riches, nor the honors, nor the pleasures of 
this life, nor all that the world affords ; but 
it is religion which comforts the feelings, 
satisfies the mind, and consoles the thoughts 



GOD A SURE REFUGE. 



27 



of man, and causes him to be contented and 
happy amidst the vicissitudes, the trials and 
adversities of his present state. 

The rich and the honored, who are sur- 
rounded by friends, and who have amuse- 
ments and pleasures at command, are fre- 
quently much afflicted. Their enjoyments 
being many, they are, in fact, oftentimes 
more liable than others to affliction, for 
they have more of this world to lose. As 
a the tallest trees of the forest are the most 
exposed to the wind," so men who have the 
most of earthly possessions, are often the 
most subject to adversity. If without 
religion, they have nothing that can effec- 
tually allay their distress in their adverse 
fortune. 

But if they are truly religious, they will 
not be unhappy at their losses, which they 
will consider as the chastenings of Divine 
Providence, and to which they will there- 
fore patiently submit. If religious, they 
will imitate Job, who thankfully possessed 
his enjoyments, and acknowledged them as 
gifts of the beneficent Creator ; and who, 
when deprived of them, was not guilty of 
murmuring, but was resigned to the loss, 



28 



GOD A SURE REFUGE. 



confessed it to be providential, and said in 
humility : a The Lord gave, and the Lord 
hath taken away ! blessed be the name of 
the Lord ! " 

The poor, the unhonored and the ignorant, 
who have but little that the world affords, 
if they fail to obtain what they desire, what 
they are exerting themselves to possess, 
property, knowledge and applause, and other 
things of an earthly nature ; or, if they are 
disappointed in not receiving the enjoy- 
ment which they expected from these 
things, when their exertions are successful, 
are uneasy, discontented and harassed in 
their feelings, except they be religious. 
It is not riches, it is religion, that can alle- 
viate the uneasiness of the poor and the 
destitute, and make them feel like an apostle 
when he said, a I have learned, in whatever 
state I am, therewith to be content." 

Eeligion is therefore " the one thing 
needful" for the rich and the poor; for the 
honored and the unhonored ; for the know- 
ing and the ignorant — in a word, for all 
classes of mankind, in whatever condition 
in life they may be placed. 

Religion consists in believing and in do- 



GOD A SURE REFUGE. 



29 



ing what God has commanded. That men 
may be able thus to do and believe, He 
gives them His Grace, which is His spiritual 
assistance. He gives it to all, without ex- 
ception, and He gives it through the merits 
of Christ's death ; and through the same 
merits thev are able to receive it and to 
improve it for the purpose for which it is 
bestowed. 

As religion could not be embraced, were 
it not for His assistance, therefore religion 
is His gift, and He proffers it to all. They 
who accept and receive it, find it to be the 
means of seeking after God as their refuge 
in distress ; whilst they who reject it, find 
nothing else whereby they can make God 
their refuge and protection from trouble 
and affliction. Said the Psalmist unto God : 
a Thou art my Help and my Deliverer and 
his meaning obviously was, that, because he 
was religious, God would protect and defend 
him in the time of trouble. They who 
cannot adopt the language of the Psalmist, 
should consider whether they can reason- 
ably look for relief from the evils which 
they feel, except that relief come from God, 
through the instrumentality of religion. 



30 



GOD A SURE REFUGE. 



Though their earthly enjoyments may 
afford them some degree of comfort, yet 
those enjoyments being of an unsatisfying 
nature, can never be the sources of real 
and substantial happiness ; and being ex- 
tremely uncertain in continuance, may 
cease, may have an end suddenly and 
unexpectedly. 

Hence they who possess but few of these 
enjoyments, and they who possess the most, 
if they would be happy, must seek for hap- 
piness through religion, through which, and 
which alone, it is derived from God, by 
whom it is bestowed. 

All men have some of the enjoyments 
in question, and are liable to a loss in the 
same. But they should have recourse to 
religion, as the means of consolation. 

When property is lost, when friends are 
alienated, when the tongue of slander 
utters its calumny, when health is impaired, 
when persecution arises, when death severs 
relatives and friends from each other- — in 
short, when distress of any kind is felt — 
where should a refuge from affliction be 
expected, except in religion and in God ? 

Religion, inasmuch as it affords a w r ell- 



GOD A SURE REFUGE. 



31 



grounded hope of a happy immortality in 
a future world sustains the Christian in all 
his trials in the present life. 

Nor will his hope be disappointed, inas- 
much as it is founded on the promises of 
his Maker ; promises that his soul, whilst 
separated from his body by death, shall be 
blessed ; and also that afterwards his soul 
and his body shall be re-united, and have 
an endless and felicitous existence. 

Thus religion leads its possessors to a 
refuge, which, in the language of the text, 
is in God, who has destined those that em- 
brace it, to be happy, comparatively here, 
and perfectly hereafter. 

But they who are without religion, are 
without this refuge. If they have a hope of 
being happy in the future, their hope is by 
no means genuine. Like the spider's web : 
It is weak : It is frail : It is unsubstantial. 

They ought to be sensible of their situa- 
tion. Their fears should be awakened. 
They should reform their principles and 
their conduct. They should embrace reli- 
gion, and be obedient to its precepts, until 
like the Psalmist, they can say, that their 
refuge is in God. 
4 



* 



o2 GOD A SURE REFUGE. 

In this world, we are subject to many 
evils. We have pains of body, and disquie- 
tudes of mind. 

What can support us in our trials? 
Nothing that is earthly • for earthly things 
are short-lived and unsatisfying, corrupting 
and evanescent. We must then be sup- 
ported by something which is spiritual and 
heavenly. Religion is Divinely proffered 
for the purpose. It leads us, not to an 
earthly refuge, which would be unstable, 
uncertain, and delusive. But it leads us to 
God, who is a refuge, sure and certain ; suffi- 
cient and eternal. : 

God is unchangeable. With Him there 
is " no variableness nor shadow of turning." 
Therefore, the refuge which He affords us, 
by means of religion, is certain, permanent 
and enduring;. 

Then let us, by doing and believing as 
He commands, flee to this refuge, that 
amidst the trials, the troubles and afflictions 
of this life, we may be defended by the 
power of His Grace, and be qualified for 
an inheritance above. 

Let us believe in the existence, the char- 
acter, the attributes and the promises of 



GOD A SURE REFUGE. 



33 



God. Let us trust in Him, and depend 
upon Him for salvation and future happi- 
ness. Let us truly repent of our sins, and 
bring forth works meet for repentance. 
Let us be holy in our nature, and righteous 
in our lives. Let our desires and our 
thoughts, our speech and our conduct, be 
virtuous and good. 

To this end, let us, privately and publicly, 
offer up our prayers, our thanks, and our 
praises to Almighty God. To this end, let 
us not forget the assembling of ourselves 
together, and attending to the worship, the 
sacraments, the ordinances and the service 
of the Church. To this* end, let us diligent- 
ly search the Scripture, and practice as it 
directs, and let us teach it to our children. 
To this end, let us love God with all the 
heart, and our neighbors as ourselves ; and 
to this end, let us keep ourselves unspotted 
from the world. 

Thus may we find an eternal refuge, even 
a heavenly inheritance in God, if we pass 
the time of our sojourning here prayerfully, 
penitently and righteously. On the other 
hand, if we pass the time of our pilgrimage 
on the earth without faith, impenitently 



34 



GOD A SURE REFUGE. 



and unrighteously, we shall never find that 
refuge, that inheritance ; but perdition will 
he our portion. 

May we, therefore, during the continu- 
ance of our life, during our probationary 
state, during the time here allotted to us 
for preparing for death, for the judgment 
and eternity, so conduct, so perform our 
duty, so live in the exercise of religious 
graces, that God will protect and defend us ; 
that He will ever extend to us His assist- 
ance ; that He will so influence and direct 
us by His Holy Spirit, that we may meet 
with His acceptance ; finally, that He will 
be our refuge, in the present world and that 
which is to come. Amen. 



SEEMON III. 



REPENTANCE. 



Luke xv. 21. 

"Father, I have sinned against Heaven and in thy 
sight, and am no more worthy to be called thy 
Son." 

These words, were delivered by the Sav- 
iour, in a parable ; which represented a 
prodigal son as repenting of his misconduct, 
in wasting his paternal inheritance. 

This son, according to the parable, was 
brought by his prodigality, to a state of 
starvation. By his starvation he was 
brought to repentance : And by repentance, 
he obtained the forgiveness, and assistance 
of his father. 

The parable is representative of the spir- 
itual condition of men. God privileged 
them originally, with a title to everlasting 
happiness. Through sin, they have forfeit- 
ed this title. Hence they are spiritually 



36 



REPENTANCE. 



famished; and they must die, an eternal 
death, except they repent, and be forgiven 
of God. 

If they sincerely repent, God will forgive 
them ; and will restore to them, their origi- 
nal title to happiness. 

When we behold ; and we have not un- 
frequently occasion to behold, a person 
brought by his licentiousness and vice to a- 
state of wretchedness and disgrace ; and at 
last to an untimely, and miserable end ; our 
sympathy is excited at his suffering. We 
lament that he swerved from the practice 
of virtue ; and that he has not been pre- 
vented from his fate, by repentance and 
timely reformation. 

Thus, we are afflicted at his condition, 
when we consider it only in relation to this 
world. But when we consider it in relation 
to the world which is to come, our affliction 
is increased exceedingly : For the misery of 
this life, in its most aggravated forms, is 
incomparably less, than that experienced in 
eternity by those who die without repent- 
ance for their sins. 

We are all sinners, both by nature, and 
by practice. Hence, we all need repentance. 



REPENTANCE. 



37 



Without it, our misery hereafter, will be 
greater than that of the most prodigal and 
wicked, during their continuance, in this 
state of being. 

Is the sight of an unreclaimed prodigal 
to be loathed ? Is his life to be abhorred ? 
Is the temporal ruin into which he has 
fallen to be avoided ? Is there a feeling of 
" horror attached to the contemplation of his 
death? Then let it be considered, that 
they who live and die impenitent, will be his 
companions after death: That the wretch- 
edness of his condition will then be aug- 
mented, and that theirs will be like it. 

Would it be gratifying to behold a re- 
penting prodigal humbly acknowledging his 
faults, and imploring his father's forgive- 
ness? and then to behold the father be- 
stowing his pardon, and rejoicing that his 
son was reclaimed? To a virtuous and 
pious mind, such a scene, would be highly 
gratifying and consolatory. Is it not more 
gratifying, and consoling, to see an individ- 
ual confessing his sins to God ; and feeling 
an assurance of pardon ? or to behold per- 
sons assembled around the family altar, or 
in the Christian church, making their united 



38 REPENTANCE. 

confessions to their Heavenly Father, and 
supplicating and receiving His forgiveness 
and His grace ? 

But what pours into our bosoms the 
sweetest, the most precious consolation, is a 
realizing sense of the Divine forgiveness 
extended to us personally, through our 
repentance, and the confession of our sins. 

It is the duty of us all, to be penitent ; 
and to manifest our penitence, in private, 
and public prayer. Confession of our sins 
to God, is a part of prayer : And we should 
both feel and confess, that we have erred 
and strayed from His ways : That we have 
followed too much, the devices, and desires 
of our hearts : That we have offended 
against His holy laws : That we have sinned 
against Heaven ; and in His sight. 

Thus, we should have deep and heart-felt 
repentance : And there should be a mani- 
festation of this repentance, by a confession 
of our lips : By humble, and devotional 
acknowledgments to the God of all grace. 

The conduct and condition of the prodi- 
gal, with respect to his father., were intended 
to depict, the conduct and condition of man- 
kind with respect to God. 



REPENTANCE. 



39 



This prodigal had wasted, not only a part 
of his patrimony, but the whole of it He 
had wasted it not merely by negligence, 
but by positive acts of wickedness. 

Thus, he had not only abused the good- 
ness of his earthly parent, who had bestow- 
ed on him a portion of worldly substance ; 
but had im providently and wickedly re- 
duced himself to extreme and abject want; 
so that he would fain have eaten what the 
very swine had refused to eat. 

Had he remained unhumbled : Had he 
refused to present himself before his father ; 
and acknowledge his faults ; and ask for- 
giveness, he would have perished. 

But when he became a humble suppli- 
cant, confessing his crimes, in the language 
of the text ; his father forgave him ; sup- 
plied his necessities; and rejoiced ; exclaim- 
ing ; " This my son was dead, and is alive 
again : Was lost, and is found." 

So it is with mankind. They have for- 
feited not only a part, but the whole of 
their title to future happiness. They have 
forfeited it not merely, by their hereditary 
sin, transmitted to them from Adam ; but 
by their own actual transgressions. 



40 



REPENTANCE. 



They have therefore abused the goodness 
of the Creator, who made them originally 
the heirs of future happiness. By this 
means, they have lost their claims to that 
happiness ; and they are sunk to such spirit- 
ual degradation, that instead of seeking 
their " joy in God, in whom there is fullness 
of joy/' they are prone to* seek it in the 
vanities of the world, which can no more 
afford true and substantial enjoyment, than 
that which the swine have left, can afford 
proper sustenance for the support of human 
life. 

They who remain unwilling to repent; 
to confess and forsake their wickedness, 
will be destroyed. Their souls, and bodies 
will perish ; irretrievably • Eternally. But 
they who confess their sins, with humble, 
penitent, and contrite hearts, will be par- 
doned. " God will be faithful and just to 
forgive them their sins; and to cleanse 
them from all unrighteousness:" And He 
will, eventually, give them the fruition of 
that happiness, for which they were origin- 
ally created ; and for which, they have been 
through His mercy redeemed. 

Eepentance is a property of holiness. 



REPENTANCE. 41 

And when we reflect, that God created man 
to be happy; that man has made himself 
to be the heir of misery ; that God unwil- 
ling that any should be miserable, has pre- 
scribed holiness, as the terms, on which He 
proffers salvation to all; — how does it be- 
come mankind, with gratitude to accept of 
the terms ? To practice holiness ; and con- 
sequently repentance ; and to be saved ? 

Another property of holiness is faith, 
which consists, not in mere speculative 
belief ; but in belief which is purified by 
holy principles, and holy feelings. 

Not only repentance, and Faith, but all 
other qualities of piety and virtue are 
properties of holiness, which is the basis 
that supports them ; the spiritual substance, 
in which they inhere ; the fountain from 
which they emanate; the principle which 
causes them to be associated, by an indisso- 
luble bond of spiritual union. 

He, therefore, who has one holy quality, 
has the other qualities of holiness also ; for 
the principle of holiness is within him, pro- 
ducing not only one of its effects ; but all. 

On the other hand ; he who is destitute 
of one of the qualities in question, is desti- 



42 



REPENTANCE. 



tute of the other qualities of a like nature. 
For he is without the spirit of holiness. If 
he had that spirit, it would not leave him 
unfurnished with any quality that flows 
from it. 

We may, therefore expatiate upon any 
one of these qualities, as being indispensably 
necessary for the attainment of happiness : 
For the want of it is a manifest proof of the 
want of holiness, without which, u no man 
shall see the Lord;" — without which, there 
is no salvation for any. 

He, therefore who is without repentance, 
is " in the gall of bitterness ; and bond of 
iniquity." He is spiritually condemned. 

But, if he shall truly, and sincerely repent, 
he will be saved. His repentance will be 
accompanied with the other qualities of 
holiness; and he will be an heir to the 
Heavenly Inheritance. 

My Hearers — Have we repented? Do 
we, as we ought, daily repent, of our sins, 
our misdoings, and our negligence ? 

Do we, in this respect, imitate as we 
ought, the Patriarch J ob, who said, concern- 
ing what he had uttered unadvisedly; "I 
abhor myself and repent?" 



REPENTANCE. 



43 



Do we expect, as we are privileged to 
expect, the Divine assistance, through re- 
pentance, as Solomon expected it for Israel, 
when praying to God, in their behalf, he 
said; "if they sin against thee" — "and re- 
pent;" — "hear thou their prayer," — "and 
maintain their cause?" 

Do we make, as it becomes us, a personal 
application of what the Holy Spirit through 
the Prophet Ezekiel, declared to the House 
of Israel ? " Eepent ; and turn yourselves 
from your Idols." 

Do we have, as it is our duty to have, a 
realizing sense of the necessity that w r e are 
under of heeding the exhortation of Saint 
John, the baptist, when preaching in the 
wilderness of Judea, and saying ; " repent, 
for the kingdom of Heaven is at hand?" 

Do we obey, as we are under the strong- 
est obligations to obey, the Saviour, when 
he says ; " repent ye, and believe the Gos- 
pel?" 

Are we persuaded, as it behooves us at 
our peril to be persuaded, to repentance ; 
according to the admonitions of the apos- 
tles? And more especially, according to 
the Divine command ? Since " God," in the 



44 



REPENTANCE. 



language of inspiration, " commandeth men, 
every where, to repent." 

In the Scriptures, repentance is repre- 
sented as averting the wrath and heavy 
judgments of God, and as leading to happi- 
ness in future. It is therefore vitally im- 
portant to all. 

It is the duty of men to repent, because 
God commands it. It is their privilege, 
since through the Divine assistance, they 
a^re capable of repenting. And it is their 
interest; because, their happiness depends 
absolutely, on repentance. 

How then, should they be admonished to 
repent ? To make their peace with God ? 
Who will then bestow upon them more and 
more, the gifts, the graces ; and the assist- 
ance of His Spirit ; working in them to will 
and to do, what is pleasing in His sight ; 
perfecting them, in every good word and 
work; and bringing them at last, to His 
Heavenly rest. 

The favors, which they have received 
from Him, should lead them to repentance. 
Then will He bestow upon them those 
favors more abundantly ; enabling them to 
bring forth " the fruits of the Spirit;" — 



REPENTANCE. 



45 



"works meet for repentance;" — even holi- 
ness of heart, and of life. 

The state of the prodigal in the parable, 
exhibits truly, the spiritual condition of the 
sinner. 

The prodigal should have remained at 
home. He would then have been, uncon- 
taminated with the vices of the world. But 
he wandered abroad ; and became corrupted, 
by evil companions. 

In like manner, the sinner, forsakes God : 
Associates with the wicked : And his prin- 
ciples, and practices, become vile. 

The prodigal wasted his Earthly sub- 
stance ; and was reduced to want. 

So the " sinner in the language of Solo- 
mon, u destroyeth much good." He makes 
havoc, of his spiritual gifts; and becomes 
spiritually wretched. 

The prodigal, became servile and de- 
graded ; for the citizen, to whom he joined 
himself, sent him to feed swine. 

So the sinner, sinks to spiritual servility. 
As the Evangelist affirms ; u he is the ser- 
vant of sin." As the Prophet Isaiah de- 
clares ; " a deceived heart, hath turned him 
aside." He is indeed, degraded, and a labors," 



46 



REPENTANCE. 



according to the declaration of a prophet, 
" for that which satisfieth not." 

The prodigal, in the view of the law, was 
the same as lost, or dead. For having 
received his portion of his father's estate, 
the remainder belonged to his elder brother. 
He was also lost in a moral point of view, 
being through his licentiousness and vice, 
averse to what was virtuous and good. 

So the sinner, being morally, and spiritu- 
alty dead, through trespasses and sins, has 
great aversion to virtue, and to holiness : 
And is lost with respect to the Heavenly 
inheritance, leaving it to be enjoyed by his 
Brethren, who continue to dwell in right- 
eousness, with God. 

The prodigal was affected with madness ; 
as is intimated, by the expression ; " when 
he came to himself." 

So sinners, in relation to their principles, 
their conduct, and their happiness in the 
present and future world; are in a mad, 
and frenzied state. As Solomon asserts; 
"madness is in their hearts whilst they 
live." 

When the prodigal repented ; his return 
to his father, represented the repenting 



REPENTANCE, 



47 



sinner's return to God. Being in want, he 
experienced affliction, which was the means 
of reforming him. 

It is temporal, and spiritual affliction, 
which often causes the reformation of the 
sinful. Nebuchadnezzar, by being driven 
from the society of men, could acknowledge, 
what he had been unwilling to acknowledge 
before; — the sovereignty of Jehovah: — - 
And Manasseh, when bound in fetters, could 
repent; though previously, a stranger to 
repentance. 

When no man gave to the prodigal, he 
returned. And when the sinner finds, that 
the things of the world, afford no spiritual 
sustenance, he often returns to his Heav- 
enly Father. 

The prodigal considered. For, we read, 
that " he came to himself." He thought on 
his condition. He saw that he was perish- 
ing with hunger. 

Sinners, when afflicted, are often made to 
consider : To reflect on their situation : 
To realize the perishing state, not only of 
their bodies, but their souls : To repent : 
And to return to their duty and their God. 

The prodigal reflected, how^ much more 
5 



48 



REPENTANCE, 



happy he would be, in his father's house, 
where there w r as " bread enough, and to 
spare." He then determined to go to his 
Father, and confess that he had sinned ; 
and thus obtain forgiveness and assistance. 

In like manner, sinners, by reflecting on 
their spiritual poverty and wretchedness; 
and the sufficiency of that " bread of life," 
which God has in store for the righteous, 
who obey Him ; are frequently influenced 
to acknowledge their faults: To sue for 
the Divine pardon ; — and to obtain it. 

Thus, affliction, causes them to consider : 
And consideration brings them to repent- 
ance. 

It is then, that like the prodigal, they 
condemn themselves as unworthy to be 
called sons. It is then, that they are will- 
ing to occupy a low station : To be ser- 
vants, in the service of God. They can say 
with the Psalmist ; " I had rather be a door- 
keeper, in the House of my God, than to 
dwell in the tents of wickedness." 

It is then, that the expression ; a My 
Father," is endearing. For they reflect, 
not only on His power, and His greatness ; 
but on His clemency and goodness. It is 



REPENTANCE. 



49 



then, that they u arise, and come to God." — 
That like David ; they make haste, and 
delay not to keep His commandments. 

As the father hastened to meet the prodi- 
gal returning; and received his son with 
affection, compassion, and mercy ; most ten- 
derly embracing, and forgiving him; feast- 
ing him, and clothing him with Earthly 
apparel : So God receives those who are 
penitent, with still greater mercy and kind- 
ness, and forgiveness; feasting them with 
the bread of Eternal life ; and clothing 
them with righteousness ; — even " with the 
garments of Salvation." 

We are all sinners. Then should we 
confess our sins to God, and receive His 
forgiveness. And may we be clothed with 
the "robe of righteousness;" which is a 
new, and regenerated nature. May our 
" feet be shod with the preparation of the 
Gospel of peace ;" of which, the shoes, upon 
the feet of the returning prodigal were 
typical. May we "be adorned, with the 
earnest of the Spirit," of which the ring, in 
the parable of the prodigal, is emblematical. 
May we be fed with "the bread of life;" 
which is typified by the Eucharist, and 
which is happiness. 



50 



REPENTANCE. 



May we have acceptance with God. 
May our Elder brethren, the self-righteous 
and Pharisaical, be converted ; and recon- 
ciled to that acceptance. May they rejoice 
in their own conversion : And may they 
and we rejoice ; that whereas, we were 
spiritually dead; we are spiritually alive. 
That, whereas, we were spiritually lost ; we 
are spiritually found. 

Finally : May God grant us repentance, 
and forgiveness: And may He save us, 
with an Everlasting salvation ; in a world 
without end. Amen. 



SERMON 



IV. 



KEEPING GOD'S COMMANDMENTS. 



Ecclesiastes xii. 13. 
" Fear God, and Keep His Commandments." 

The fear, which in this text of Scripture 
is enjoined, is not of a servile and slavish 
nature. It is not that which produces hor- 
ror, affright, and despair. It is of a filial 
kind. It is that which is fraught with love 
and affection for God ; and which causes 
those who possess it, to reverence Him ; and 
to keep His commandments. 

That we ought to make God the chief 
object of our affections : That we ought to 
reverence and love Him ; and, consequently 
to obey Him : In other words ; that we 
ought to possess and exercise towards Him, 
a filial fear ; is evident ; since we are His 
creatures ; and dependent on Him, for our 
temporal, and spiritual blessings. 



52 KEEPING GOD'S COMMANDMENTS. 

He is our Creator and Sustainer. " In 
Him we live, and move, and have our 
being." All our enjoyments flow from His 
beneficence. He is the rightful proprietor 
of our souls, our bodies, our temporal pos- 
sessions ; in a word ; of all that we are, and 
all that we possess. 

He has commanded us to love and obey 
Him ; and surely, He is entitled to our love 
and obedience. 

a Thou shalt love the Lord thy God, with 
all thy heart," is the First of His com- 
mandments. If we obey it, we shall be 
prepared to obey whatever else He enjoins. 
But if we disobey Him, in this respect, we 
shall not be qualified for rendering Him 
our obedience, in other cases. We must, 
therefore love God, in order to fear Him, as 
the text enjoins. 

"We should love Him because He is our 
benefactor, giving us the good things which 
we need : Because He will punish us, if we 
be refractory, and withhold from Him our 
love : And, finally, because of the Infinite 
perfections of His nature, which render 
Him the proper object, on which our affec- 
tions, should be chiefly placed ; and which 



KEEPING GOD'S COMMANDMENTS. 53 

exhibit Him as a Being worthy to he loved, 
supremely, by all His creatures. 

" Thou shalt love thy neighbor as thy- 
self;" is the Second commandment of 
God. And we are expressly taught, by the 
Apostle John, that it must be obeyed, in 
order that God may be loved ; in order, that 
obedience mav be rendered to the first com- 
mandment. And we may further observe ; 
that except we obey it, we cannot fear God, 
according to the requirement in the text. 

It is indeed, made our duty, to love our 
fellow men, and to endeavor to promote 
their welfare, whether we be the objects of 
their love, or their hatred ; whether they 
be our friends, or our enemies; w r hether 
we receive from them benefits or injuries. 

That we should reciprocate the kindness 
of those who do us good, is evident, from 
reason, as well as Eevelation. 

That we should desire, and labor to pro- 
mote, the interest of those who do us hurt 
is commanded. Says the Saviour ; " Love 
your enemies : Bless them that curse you : 
Do good to them that hate you : And pray 
for them that despitefully use you ; and 
persecute you." 



54 KEEPING GOD'S COMMANDMENTS. 

We may indeed, give a preference to our 
Christian friends : For, says the apostle to 
the Galatians; " As we have opportunity, 
let us do good, unto all men, especially unto 
those who are of the household of faith." 

His meaning manifestly is, that when we 
have favors to bestow, and cannot bestow 
them upon all men ; or cannot distribute 
them to ail our neighbors, or acquaint- 
ance j we are at liberty to select the pro- 
fessors of Christianity ; those who live with 
us, in the bonds of Christian love; and to 
make them especially the objects of our 
Charity and favor. 

In these cases, however, if our Christian 
friends have but little or no need of the 
favors that we can grant ; whilst others are 
under great necessity j we ought, no doubt 
generally, if not always, to relieve the most 
necessitous. 

We are to do good to all, according to 
our ability, and opportunity. 

We must not revenge for the injuries 
that we receive : For we read ; a Thou 
shalt not avenge ; nor bear any grudge." 

This prohibition, however, is not, in our 
opinion, to prevent a legal redress, when 



KEEPING GOD'S COMMANDMENTS. 



we are very seriously injured, in property, 
or character : For such redress, may be 
sought, without the feelings of revenge. 

We should not, however, be very forward 
to redress our grievances ; lest we be actu- 
ated by improper feelings, and wrong 
motives. We should be forbearing, and for- 
giving. We should not be too prompt to 
demand satisfaction. We should seek for 
peace, and reconciliation. We should take 
for our example, the Saviour, who, when 
reviled * reviled not again ; and who was 
more anxious for the salvation of his per- 
secutors, than for his own release from 
insult and suffering. 

We are bound to treat our fellow men 
with gentleness, and kindness : To admin- 
ister to their temporal and spiritual neces- 
sities : And to forgive them, as we hope to 
be forgiven of God. 

A Third commandment of God, has a 
more particular reference to ourselves. 

It forbids evil thoughts : For it says ; 
"Gird up the loins of your mind ; be sober ; 
be vigilant." It prohibits evil speaking : 
For it enjoins; a Let no corrupt communi- 
cation proceed, out of your mouth." It 
6 



56 KEEPING GOD ? S COMMANDMENTS. 

also forbids intemperance, and licentious- 
ness : For it says ; u Abstain from fleshly 
lusts, which war against the soul." 

We are thus commanded to watch our- 
selves ; and not to suffer our minds and our 
hearts to be corrupted by thoughts, and by 
words, which are vicious, criminal, and sin- 
ful : Nor by sinful, and forbidden pleasures. 

It is therefore required of us ; we are 
commanded ; to live chastely, soberly, and 
temperately. And we must live as thus 
commanded, if we would fear God, accord- 
ing to the injunction in the text. 

When we obey God's First comniand- 
ment, by loving Him ; and His Second com- 
mandment, by loving our fellow men ; and 
also His requirement, His command, to be 
pure in our thoughts, our speech, and 
behavior ; then, and not till then, shall we 
" fear " Him, as the text enjoins. Then, 
and not till then, shall we be obedient to 
His other commandments. 

Secondly. We learn from reason; and 
the positive declarations of Scripture ; that, 
all men have sinned : That " there is not a 
just man upon Earth, that doeth good, and 
sinneth not : " That they have all, " come 



KEEPING GOD'S COMMANDMENTS. 57 



short of the glory of God : " That they 
have violated His commands ; broken His 
Law ; and become guilty before Him. 

We further learn, that a it is appointed 
unto men, once to die ; and after this the 
judgment ; " that they must indeed die • be 
raised from the Dead ; " appear before the 
judgment seat of Christ;" and be judged, 
according to the deeds done in the body ; 
that death, and the judgment, will be in 
consequence of sin ; that the hidden things 
of darkness, will be brought to light ; and 
the counsels of the heart be made manifest; 
that vengeance will be taken on those that 
know not God ; that they will be punished, 
with Everlasting destruction ; in short ; 
that the wicked, who fear not God, and 
refuse to keep His commandments, will be 
turned into Hell. 

We, therefore, inasmuch as we have gone 
contrary to the Law of God ; inasmuch as 
we have violated His commands; must 
appear before the Judge of all the Earth ; 
and when arraigned at His Tribunal, our 
guilt will be manifest. 

How then shall we be delivered from 
His wrath ? How shall we escape from the 



58 KEEPING GOD'S COMMANDMENTS. 



punishment, due for our sins? By what 
means, shall we be able to be rescued from 
Eternal woe ? 

There is a way, and an only way of 
escape ; and that is, through Christ, who, 
as we read, is the propitiation, for the sins 
of the World : And whom, as we further 
read, God has sent, that the world through 
him might be saved. 

Christ has condescended to die, and to 
make his death, an atonement for the sin 
of men : So that through the merits of this 
death, or atonement, men may obtain for- 
giveness for their sin, pardon for their dis- 
obedience to God's commands, and be saved 
from future punishment. 

But, in order to be pardoned and be 
saved, they must be spiritually changed in 
their nature : So changed, that they repent 
of their sin ; that they have faith in God ; 
in the Father ; in the Son, who is Christ ; 
in the Holy Spirit, who is the Holy Ghost : 
so changed, that they refrain from sinful 
conduct, and live righteously and Godly. 

God's Grace, or assistance, bestowed upon 
them through the efficacy of the atonement 
in question, enables them to be thus 



REPENTANCE. 



59 



changed : Gives to them sufficient power 
to have the faith, the repentance and the 
righteousness, necessary for being saved : 
Endows them with ability to make the 
Propitiation or Atonement for their sin, 
effectual for their future happiness. 

It is therefore vitally important, that we 
properly accept and improve the Grace 
given : That we so accept, and emplo} 7 it, 
as to repent ; " to bring forth works meet 
for repentance ; " to have faith, and the 
other Christian graces ; to be spiritually 
changed ; to be holy in our hearts and our 
lives ; in a word ; 6C to fear God, and keep 
His commandments." 

If we thus improve the help, the Grace, 
the assistance which comes from God • He 
will forgive ; will justify us ; and eventually 
save us from the misery, and bless us with 
the blessings of the future. 

But if we refuse the aid, the help of the 
Holy Spirit, and continue to live in unright- 
eousness and sin, without obedience to God's 
commands : then will He subject us to con- 
demnation, and to future punishment. 
Such is the doctrine of the Scripture. 

Let us, therefore be divested of our 



60 



KEEPING GOD ? S COMMANDMENTS. 



natural disposition ; of our natural and 
carnal minds; of our impenitent, carnal 
and corrupt hearts ; of our sinful propensi- 
ties; of unbelief in the promises, and 
denunciations of the Gospel ; of evil prin- 
ciples and practices ; of disobedience to 
God, and uncharitableness to men ; of evil 
speaking, and of evil thoughts : And on the 
other hand ; let us be possessed of virtuous, 
pious, and religious qualities ; Of good and 
holy desires ; of principles that are right- 
eous and upright; and let our actions, 
our moral deportment, be such as God 
approves ; such as will afford proof, that 
we iC fear God, and keep His command- 
ments : " That we therefore belong to His 
Spiritual Family by "adoption," and are 
heirs to His Heavenly Inheritance. 

If we be, as we should be, the Disciples 
of Christ ; the servants of God : If we live, 
as we ought to live, in the fear of our 
Maker, and in obedience to His command- 
ments ; we indeed must, as we have already 
noticed, be changed in a spiritual manner ; 
be " renewed, unto righteousness, and true 
holiness.' 5 

If thus renewed, we shall give evidence 



KEEPING GOB'S COMMANDMENTS. 61 



of the renewal. We shall exhibit proof of 
our new and Christian character ; by pos- 
sessing and exercising love towards God, 
and towards men ; by peforming our duty, 
both to Him, and to them ; by being obe- 
dient to His will ; and by keeping ourselves 
u unspotted from the World." 

Prayer, and self denial ; a devout atten- 
tion to the ordinances of the Church • and 
the various qualities of piety and virtue, 
wall characterize our life. 

We shall press forward, ardently, and 
devotedly, " towards the mark of the prize 
of the high calling of God, in Christ Jesus." 
That is ; we shall seek diligently, devotedly, 
and perse veringly, the salvation of our 
souls. 

To this end, we shall endeavor, to live, 
" in all holv conversation and Godliness 
that when death shall approach us., we may 
be able, in the language of an apostle, to 
say, in relation to our Christian warfare; 
* I have fought a good fight, I have finished 
my course, I have kept the faith : Hence- 
forth there is laid up for me, a crown of 
righteousness." 

My Hearers: We ought to examine our- 



62 KEEPING GOD'S COMMANDMENTS. 



selves; and know, whether we be spirit- 
ually regenerated ; renewed unto righteous- 
ness : Whether we be possessed of the 
Christian graces : Whether we be inwardly 
good, in our hearts, and outwardly right- 
eous in our conduct : Whether we be living 
in the fear of God, and in obedience to His 
commands : Whether we be Christians, 
having a well grounded hope of happiness 
hereafter. 

Surely; we should examine -ourselves, 
that on the other hand we may know, 
whether we be living, as impenitent, and 
unrenewed sinners : alienated from God ; 
having consciences that accuse us ; follow- 
ing the fashions and seeking the vanities of 
the multitude'; u without hope and without 
God in the World." Whether we be living, 
without Christian faith ; without the con- 
solations of the Holy Spirit; without 
genuine and true religion; and, conse- 
quently, without the prospect of a happy 
immortality. 

! Let us examine ourselves, that we 
may know our spiritual condition : That 
we may see it, as it is : That if we find 
ourselves religiously fearing God, and serv- 



KEEPING GOD'S COMMANDMENTS. 63 

ing Him ; we may persevere in our Chris- 
tian course. That on the other hand, if we 
find ourselves unwilling to serve Him • liv- 
ing in disobedience to His commands ; and 
destitute of the Christian graces; we may 
repent and reform, and find mercy. 

Finally : Let us endeavor to " fear God, 
and keep His commandments ; " and may 
we, eventually attain to salvation, and 
future happiness, through Jesus Christ our 
Lord. Amen. 



SERMON V. 



THE CHRISTIAN RACE. 



1 Corinthians ix. 24. 

" SO RUN, THAT YE MAY OBTAIN." 

The apostle, in this text of Scripture, 
compared the Christian life to a race. The 
Corinthians, to whom he wrote, could not 
but understand the force of the comparison; 
since they knew the nature of the Christian 
life, and of the race which he had in view. 

This race, consisted, in running over a 
certain space of ground, to obtain as a 
prize, a crown made of herbs; or of the 
twigs, and foliage of leaves. 

As he who engaged in running, was tem- 
perate in his diet, and in all his habits ; and 
was accustomed to athletic exercises ; and 
by these means, had bodily activity and 
strength, by which he was qualified to run : 



THE CHRISTIAN RACE. 



65 



So he who conforms his life to Christianity 
is habitually temperate, exercising himself, 
in the love, and the practice of piety and 
virtue ; and has, thereby, the more spiritual 
ability, to live righteously ; and to obtain 
as a prize, happiness in future : Happiness, 
which is figuratively termed " a crown of 
glory." 

They who ran in the race, strove, also, 
with determined resolutions, to run success- 
fully ; and to receive the crown which was 
awarded to successful competitors in run- 
ning. So they who live righteously, ac- 
cording to the requirements of the Christian 
religion, exert themselves with firm deter- 
minations to live in this manner, and to 
obtain the crown of glory, w r hich, at the 
final day of judgment, will be bestowed on 
those, who through life, continue in well- 
doing. 

We see then the meaning of the apostle 
in the text. He meant to admonish the 
Corinthians, that since they had embraced 
Christianity, they could continue to be 
Christians, and obtain a crown of happiness 
in future, in no other way, than by being 
perseveringly, and resolutely pious, and 



66 



THE CHRISTIAN RACE. 



Religious : In no other way, than by being 
as virtuous, and as practically good, as he 
who ran in the Isthmian race, was active in 
his body, and inflexible in his purpose, that 
he might receive a garland, or crown made 
of evergreens. 

The text, though written originally for 
the Christians at Corinth, is applicable to 
all other Christians : And its author, no 
doubt, intended it, and ail his other writings 
in the New Testament, for the benefit of 
all professing Christianity, in his own time ; 
and in all subsequent periods of the world. 

As it represents the Christian life, under 
the similitude of a race, we may consider 
that life, under this similitude, in several 
points of view. 

In the Olympian, the Pythian, the Ne- 
mean, and Isthmian races, in which the 
prize, was a crown of wild olive, of laurel, 
of parsely, or of pine ; he who ran, was not 
at liberty to choose his ground. It was 
selected by others. His course was marked 
out for him, and he pursued it where others 
had directed, or he was not entitled to the 
prize. In other races, they who have run, 
have been placed under similar restrictions. 



THE CHRISTIAN RACE. 



67 



In this respect we find, that between the 
Christian life, and a race, there is a great 
resemblance : For that life, is not founded 
upon principles, by which men naturally 
prefer to be governed. Nor is it practically, 
a life which they naturally choose, in pre- 
ference to another course of living. 

It is a life, called emphatically, u the way 
of God's commandments." These com- 
mandments, are the principles, from which 
it emanates : The rules ; by which, in a 
practical point of view it is influenced. 

We perceive, therefore, that as men, ap- 
pointed for the purpose, select the ground, 
and direct the course of a race; so God 
prescribes the commandments, to which the 
Christian life must conform. 

As he, who, in running, varies from the 
appointed course, is not entitled to the 
prize, although he may be more active than 
his competitors, and reach the end of the 
course before them; so he who disregards 
God's commands, is not entitled to the 
reward of the Christian life ; although, in 
some respects, he may, apparently excel, in 
his conduct, many who are professedly, and 
really religious. His disregard of the Di- 



68 



THE CHRISTIAN RACE. 



vine commands, is proof, that' his motives, 
in whatever light, he himself may view 
them, are incorrect : And that his conduct, 
inasmuch as it proceeds from these motives, 
and deviates from those commands, is defec- 
tive, in a high degree ; however excellent, 
in many points of view, it may appear to 
himself, and to the world. 

Activity in running, is not sufficient for 
the victory. Adherence to lawful and ac- 
knowledged rules, is indispensable. The 
course must be kept. No deviation from it 
is allowed. So also, something more than 
apparent zeal for living the Christian life is 
requisite. This zeal should not only be 
apparent but real. It should be tempered, 
and regulated, by what God has enjoined. 
It should be, not according to fanaticism ; 
but to knowledge. It should be that, which 
inclines those who possess it, their princi- 
ples, and their conduct, to "the way of 
God's commandments." They who would 
lead the Christian life, are not permitted to 
wander from this way. They should heed 
the admonition ; " ponder the path of thy 
feet, and let all thy w T ays be established : 
Turn not to the right hand, nor to the left : 



THE CHRISTIAN RACE. 



69 



Remove thy foot from evil." They should 
not refuse the way, in which God has direct- 
ed them to walk ; nor by false reasoning • 
or by their own humor, or caprice, be led 
into paths, not prescribed by His word. 
They should never imitate the sin of Saul, 
who boasted, that he had performed the 
commandment of the Lord, when he had 
not performed it : Who, in preserving the 
cattle of the Amalekites alive, violated that 
commandment, under a pretense of honor- 
ing the Lord by sacrifice. He had no right, 
to substitute sacrifice for obedience. Nor 
have any a right, at any time, to plead, that 
their prayers, their religious labors, or their 
charitable deeds, can exempt them from 
obedience in other things, which God posi- 
tively commands. 

If then, they disobey Him, by disregard- 
ing the ministry, the worship, the doctrines, 
and the Sacraments of His Church ; where 
is their excuse ? Will they plead that they 
pray ? That they labor to promote piety, 
virtue, and happiness in themselves, and 
others ? Are there not too many, who are 
unable, with any semblance of truth, thus 
to plead ? And what will be, ultimately 



70 



THE CHRISTIAN RACE. 



said to this plea, by the Judge of all ? Will 
He not say ; " these things, ought je to have 
done, and not to have left the other un- 
done?" 

It is obvious, from the whole tenor of the 
Scripture ; that God commands men to live 
righteously. Is it not, then expedient ? Is 
it not all-important ; that they be penitent, 
and prayerful? That they have faith in 
God ; in His word 5 in Christ ; in the Holy 
Spirit? That they submit to the Divine 
Institutions of the Church? And be holy, 
in their disposition, and righteous, in their 
lives ? In a word ; That they live a Chris- 
tian life ? 

To continue the similitude contained in 
the text, we may also observe, that as a 
race, is swift, and constant progression, over 
a space of ground, of a determinate, and 
certain length ; and is never interrupted, 
without danger, of losing, both the victory 
and the prize : So the Christian life, is an 
immediate, a progressive, and continued 
course, of holy and righteous living, for a 
certain time, which terminates by death; 
and during this time, is not discontinued for 
a day, or a moment, without hazarding the 



THE CHRISTIAN RACE. 71 

loss of happiness, which is "a crown of 
glory ;" and to which, Christians should 
aspire. They should therefore, be watchful, 
and prayerful ; spiritually industrious, and 
persevering ; that their holy living, may not 
cease ; or be retarded in its progress. 

A race, must not only be begun, but be 
finished ; or the prize, can never be ob- 
tained. To run a little way, and then to 
abandon the enterprise, is of no avail. He 
who runs, must pass through the whole 
course, or he can never be successful. If he 
begin, and then relinquish his attempts, he 
is considered as not having run. Nay he 
is disparaged for his inactivity, and want 
of courage. 

In like manner ; the Christian life, must 
not only be commenced; it must be con- 
tinued ; or its " crown of glory," can never 
be possessed. To enter on it, and then to 
forsake it, is a profitless, and unavailing 
effort. He who embraces it, must hold it 
fast till his death: Must persevere in it, 
during his probation in this world, or he 
will fail of the proffered happiness to which 
it leads. He who professes it, and endeav- 
ors to discharge its duties, for a little while, 



72 



THE CHRISTIAN RACE, 



and then suffers himself to be diverted from 
his purpose ; is accounted as having never 
undertaken to fulfill its obligations. He is 
disparaged, in the estimation of himself, and 
others; and in the sight of God; and is 
justly reproached, for his irresolution, and 
his slothfulness : And in the final day of 
account, when retributive justice shall be 
dispensed, what can he expect from his 
Judge, but a condemnatory sentence, pro- 
hibiting him, and all who have neglected 
to live a Christian life, from the " crown of 
glory;' 5 to which a title, may now be ac- 
quired ; but which will then be unattain- 
able, except by those, who, during their 
Earthly existence, have by patience, and 
perseverance, in well-doing, sustained the 
Christian character ? To make but a tem- 
porary profession of Christianity; is not 
the way to salvation, and to happiness. 
Says an apostle ; " behold, we count them 
happy, that endure." Says the Saviour; 
" he that endureth to the end, shall be 
saved." 

As they who contended for the prize, in 
the Ancient races, were liable to break their 
limbs, by falling ; and to die by exhaustion ; 



THE CHRISTIAN RACE. 



73 



and were often injured by other accidents ; 
but, for the most part, strove, to the utmost, 
to gain the victory, notwithstanding : So 
they who are truly Christians; although 
they are subject to many trials, and adver- 
sities ; should nevertheless, persevere, with 
patience, and steadfastness, in their duty. 

This duty consists, in doing cheerfully, 
whatever God commands : And in bearing 
patiently, the afflictions that He sends. 
That they may know what it is, and be. 
inclined to perform it, they should improve 
and exercise their reason, their understand- 
ing, and their other mental powers : And 
should search with diligence, the Scriptures : 
Should submit to the influence, which the 
Holy Spirit exerts on their minds, and their 
hearts : Should cultivate a meek, a humble, 
a patient, a firm, an equable disposition: 
And should pray for the Divine assistance ; 
like the Psalmist, when he said; u Teach 
me, Lord, the way of thy statutes." — * In- 
cline my heart, unto thy testimonies." 

We ought to observe ; that although, in 
many respects, a resemblance obtains, be- 
tween a race, and the Christian life ; yet, 
in several particulars, the resemblance dis- 



74 



THE CHRISTIAN RACE. 



appears. For instance : Many who are 
engaged in a race, often persevere to the 
end of it ; whilst none but the foremost ; 
he only, who completes the course first, can 
receive the prize. But every one, that 
continues, steadfastly to lead a Christian 
life, will be saved : Will be crowned, with 
a crown of glory. 

Among the competitors, in a race, there 
is jealousy. They would gladly be a hin- 
drance to each other. They rejoice at each 
other's misfortunes : And he, to whom the 
prize is awarded, is envied by his fellows. 
But among Christians, there is neither jeal- 
ousy, nor envy. They strive to assist ; not 
to injure, one another. They regret the 
misfortunes, and by every means in their 
power, endeavor to promote the success, of 
their Brethren. They pray, that happiness, 
the Heavenly crown ; the crown of glory, 
may be awarded not only to themselves but 
to others. They sympathize with a suffer- 
ing world. They desire the temporal, and 
spiritual good of men : And they labor for 
the Eternal welfare of all. . 

In a race, there is nothing but labor, and 
toil, and a painful uneasiness, until the prize 



THE CHRISTIAN RACE. 



75 



is obtained. And whilst that bestows upon 
the victor, no real and true good ; they who 
have lost it, are vexed at their loss : So 
that not only they who are vanquished, 
but they who are victorious in a race, find 
in it no real benefit, or satisfaction. 

The Christian life, however, carries a 
part of its reward along with it It gives 
present comfort : Immediate consolation. 
It affords spiritual peace, and satisfaction, 
which are now enjoyed. It furnishes a 
hope, which is fraught with joy in this 
world • and which will be fully realized, by 
the enjoyments, of the world to come. 

But a race, though failing in some par- 
ticulars, to resemble the Christian life ; 
nevertheless, resembles such a life, in so 
many instances, that the life in question, 
may well be termed, as the apostle, evi- 
dently intends to term it, in the text, the 
Christian Race. 

That we may run this race, as we ought ; 
rightly, properly, and successfully; let us 
consider the Infinite value of the prize for 
which we run. Let us also consider, that 
we are surrounded by many, by whom, our 
conduct is watched, and traced to the prin- 



76 



THE CHRISTIAN RACE. 



ciples, from which it emanates : Principles 
by which we are actuated. 

We are indeed surrounded and observed, 
not only by our fellow-men, both Christians, 
and others : But by the Angels of Heaven ; 
and the Powers of darkness. Above all; 
God, who is acquainted with our thoughts ; 
with every motive of our hearts, is behold- 
ing us. Shall we not then be stimulated 
to acquit ourselves properly ? To a so run, 
that" we "may obtain? 9 ' To so live, that 
we may receive that crown, which is the 
object of the Christian life? a Wherefore," 
as an apostle observes, " seeing we"— " are 
encompassed about with so great a cloud of 
witnesses, let us lay aside every weight, and 
the sin which doth so easily beset us ; and 
let us run with patience, the race that is 
set before us." 

Let us be encouraged by the considera- 
tion, that many who have run the Christian 
race, are inheritors of the Heavenly crown ; 
which is the prize, the reward of their 
Earthly toils : And that we, if like them, 
we perform our duty on the Earth ; if we 
"run with patience the race that is set 
before us," shall eventually be admitted to 



THE CHRISTIAN RACE. 



77 



their society in the Heavenly Mansions; 
and there be crowned with the same Heav- 
enly crown. 

Is it not cheering to reflect, that Chris- 
tians are our fellow-travelers, affording us 
good company, whilst by living the Chris- 
tian life, we are running our appointed race 
towards Heaven; where the prize is reserved 
for us, if we prove ourselves worthy of its 
enjoyment? 

We have a faithful, kind and unerring 
guide ; even God, who if we trust to Him, 
will, by the influence of His Holy Spirit, 
through the merits of our Saviour Christ, 
keep our feet in the proper course, and not 
suffer them to slip : And will enable us to 
" so run, that," we "may obtain" the crown 
of glory ; even Eternal happiness. 

But God will guide us by His Spirit ; He 
will keep our feet from slipping, only on 
condition that we obey Him. Except we 
perform this condition, we can never lay 
any just claim to His guidance : Nor will 
He condescend to be our guide. 

To trust in God, implies, that we yield 
Him our obedience. Without such obedi- 
ence, we are not privileged : We are not 



78 



THE CHRISTIAN RACE. 



able; to trust in Him as our helper, our 
guide, our protector, and defender. 

But if we obey His commands ; then may 
we trust in Him : And He will assist us in 
our Christian race. He will defend us from 
our spiritual enemies. He will lead us in 
the path of duty ; and the way to Heaven. 

Let us, therefore, endeavor to run the 
Christian race, rightly, and perseveringly ; 
by obeying God : By serving Him with 
fidelity ; By trusting in Him as our guide, 
and protector : And by a faithful perform- 
ance of our duty, according to His require- 
ments. 

Thus let the loins of our minds, be girded 
about ; and by doing and suffering, what is 
according to His will; let us so run, that 
we may finish our course, as the great 
apostle to the Gentiles, desired to finish his, 
66 with joy :" So that we may obtain, not a 
fading, but an unfading ; not a corruptible, 
but an incorruptible ; not a perishing and 
Earthly; but an Eternal, and Heavenly 
crown. Amen. 



SERMON 



VI. 



THE FOLLY OF ATHEISM. 



Psalm xiv. 1. 

u The, fool hath said in his heakt, There is no God." 

In the Scripture, the term fool, is em- 
ployed to signify one who is vicious a,ncl 
wicked ; who abuses his Spiritual privileges ; 
who suffers his intellectual faculties to be 
•perverted, in relation to his duty; and who 
refuses, or is unwilling to be impressed with 
a just sense of the Divine character. 

He a hath said in his heart, there is no 
God :" That is, he doubts the existence of 
the Creator ; or endeavors to persuade him- 
self, that there is no such Being ; and con- 
sequently, no Dispenser of happiness, and 
misery. 

There are manv, who oftentimes doubt 
in this manner. Wishing to be free from all 
8 



80 



THE FOLLY OF ATHEISM. 



moral restraint, they deceive themselves, 
hoping that there is no Supreme Being to 
bring them into judgment. 

They ought to break the chains of their 
delusion : To believe and confess the ex- 
istence of Almighty God : And to consider 
Him as the rewarder of the good, and the 
punisher of the bad. 

A belief in His existence, is the very 
foundation of all true religion. We must 
believe in Him, or we can never love and 
obey Him as we ought; and perform the 
duty, which He requires us to perform. 

We are not required to believe in Him 
without evidence, that our belief is correct ; 
founded in the truth. For the Earth and 
the other parts of the Universe, exhibit 
proof of His existence : Proof that He 
created them : That they are His work- 
manship. 

The testimony of the Scripture coincides, 
in this respect, with the testimony of the 
material creation: For, to the inquiry, 
who is the author of this Creation; the 
Scripture responds ; that God is the Author. 

In the language of the Scripture, the 
Patriarch Job, represents God as saying, 



THE FOLLY OF ATHEISM. 81 

a I laid the foundations of the Earth." And 
the Prophet Jeremiah says : u To whom will 
ye liken God ?" — " It is He that sitteth upon 
the circle of the Earth;" — "that stretcheth 
out the Heavens as a curtain, and spreadeth 
them out as a tent to dwell in." 

Job speaking of God, further says ; u By 
His Spirit, He hath garnished the Heavens." 
And Moses, commences the Pentateuch by 
saying ; that * God created the Heaven and 
the Earth." 

Moses likewise informs us, that God cre- 
ated men : That He made their bodies, 
and their souls. And Saint Paul declares ; 
that u God made the world and all things 
therein:" — That " He is Lord of Heaven 
and Earth : " — That " He hath made of one 
blood, all nations of men :" And, that the 
various works of creation, u proclaim His 
Eternal power and Godhead." 

In the Scripture, the Atheist is therefore 
termed a fool • because he denies what the 
Scripture asserts; and what the works of 
creation make manifest. 

How can any be so impious and foolish, 
as to disbelieve in God; since His works 
are exhibited to view ; and since the Scrip- 



82 



THE FOLLY OF ATHEISM. 



tures represent Him, not only as existing ; 
but as being the Creator of all things, " vis- 
ible, and invisible?" 

Indeed, we may well exclaim with the 
Psalmist : u Lord, how manifold are thy 
works. In wisdom hast thou made them 
all. The Earth is full of thy riches. The 
Heavens declare the glory of God, and the 
Firmament showeth His handiwork." 

Conscience; is also a proof, of God's 
Eternal, and immutable existence. The 
accusations, or compunctions of conscience ; 
and the fears connected with such accusa- 
tions, are so many witnesses, that however 
much, many, may doubt and deny that God 
exists, yet, that they have certain and fear- 
ful apprehensions concerning Him, as a real 
Being ; and concerning His retributive and 
sure justice. u Every one that finds me, 
shall slay me," was the language of Cain : 
And without doubt, his language was 
prompted by a guilty conscience, portray- 
ing to his thoughts, a just and offended 
God, whose law he had broken ; and who, 
he was apprehensive, might punish him by 
the hands of men. 

The like apprehensions are often felt by 



THE FOLLY OF ATHEISM. 



83 



those whose consciences accuse them of 
crimes. They are haunted with terrors. 
They are filled with fears. They are afraid 
of God. Thus they confess Him : Although 
in conduct, and frequently in thought, they 
deny Him. The impious Belshazzar, was 
so overpowered by fear, when he saw " the 
hand-writing," " on the wall," that his coun- 
tenance was changed : And the sentiment 
of an Apostle is, that there is a Law, written 
by the finger of God, on the hearts of men ; 
so that their consciences excuse them when- 
ever they observe that law; but accuse 
them, whenever they are guilty of its viola- 
tion; or non-observance. Even the con- 
science of Pharaoh, was made to yield ; and 
to accuse him : And he sent for Moses and 
Aaron, and said to them ; " I have sinned 
this time ; the Lord is righteous, and I and 
my people are wicked. Entreat the Lord, 
for it is enough, that there be no more 
mighty thunderings and hail ; and I will 
let you go, and ye shall stay no longer." 
Thus the satisfaction, the happiness, attend- 
ing the approval of conscience; and the 
fear connected with its disapproval; its 
disapprobation, are proofs, that there is a 



84 



THE FOLLY OF ATHEISM. 



God, to judge ; to reward and punish : And 
the atheist conducts foolishly, by doing 
violence to his conscience : By refusing to 
acknowledge, what his conscience declares 
to be true. 

Another evidence of God's real Being, is 
the common consent of all nations, civilized 
and barbarous, to His existence. This 
universal belief in Him, is the voice of God 
Himself. It is the testimony of reason. It 
is the language of nature. Surely, there- 
fore, it is folly to deny, what God Himself 
has implanted, has interwoven, in the na- 
ture, the minds, and the consciences of all. 

Extraordinary judgments, are also evi- 
dence of God's existence : Especially when 
the judgment is plainly suited to the sin, 
and the sin is made apparent by the judg- 
ment. Says the Psalmist; "the Lord, is 
known by the judgment which He exe- 
cuteth." Herod Agrippa, for receiving the 
applause of the people, and impiously en- 
deavoring to fancy himself a God, was 
smitten with disease and death. When 
Adonibezek, was treated with cruelty, he 
said ; "as I have done ; so God hath re- 
quited me." How foolish and hazardous it 



THE FOLLY OF ATHEISM. 



85 



is to dishonor God, by denying His exist- 
ence, since He is able, and ready to punish 
for infidelity : And since the most atheis- 
tical, like Adonibezek and Pharaoh, are 
occasionally obliged to acknowledge Him : 
To confess His authority and justice ; His 
judgments, and His attributes. 

Also Prophecy, and its fulfillment, afford 
further evidence, that God exists. The 
power of foretelling events, which are to 
occur, in future time, belongs not to a finite 
being like man, but to a Being Infinitely 
intelligent; as God. Hence God says of 
Himself, 66 1 am God, and there is none like 
me; declaring the end from the beginning; 
and from Ancient times, the things that are 
not." He often delegates, however, His 
Prophetic power, to certain men, whom He 
chooses for His Prophets. For instance, 
He enabled the Prophet Daniel, to foretell 
the victories, and the conquests of Alexan- 
der ; and to speak of the Grecian, and the 
Roman Empires, before they had arisen. 
He caused Isaiah to prophecy of Cyrus, long 
before that monarch was in the world : And 
He gave power to many of His Ancient 
prophets, to foretell of Christ ; and of 



86 



THE FOLLY OF ATHEISM. 



Christ's Spiritual kingdom. By giving, by 
delegating to chosen persons, the spirit, and 
the power of prophecying, He proves, He 
makes manifest, the Being and the power 
of Himself; that men may acknowledge 
Him, according to His words, when He says, 
" I am the Lord, and there is none else : 
There is no God besides me "—What folly, 
therefore it is to deny Him. 

Miraculous performances, are additional 
proofs of His Being : For surely, nothing 
can change the laws of nature, and produce 
miraculous effects, but God, who made those 
laws, and who can continue, suspend, modify, 
or destroy them, at His pleasure. He some- 
times lends His miraculous ability or power, 
to certain men. For instance, He gave to 
Moses, authority and power, to divide, in a 
miraculous manner, the waters of the Red 
Sea. He enabled Joshua, to stay the river 
Jordan in its channel ; and Elijah, and 
Elisha, each of them, to raise a dead person 
to life : And the Saviour exercising the 
miraculous, and Infinite power of God, 
healed the sick ; cleansed the lepers ; raised 
the dead ; and cast out devils. Many Pro- 
phets : and many Apostles of Christianity, 



THE FOLLY OF ATHEISM. 



87 



have also been clothed with the power of 
working miracles, in proof of the truth of 
Christianity ; and of the existence, the 
omnipotence, and beneficence of Almighty 
God. 

God's existence, is also proved by His 
ordinary, as well as by His special Provi- 
dence, — by His Providential acts, which are 
constantly occurring, both in the natural, 
and moral world. 

Now ; since Pie is proved to exist, by the 
universal consent and belief of all nations : 
By the extraordinary judgments which He 
occasionally executes: By Miracles: By 
Prophecies : By the power and effects of 
conscience : By the Scriptures : By His 
Providence, not only special, but ordinary : 
And by His creation of Angels, and of men, 
and the Universe ; in a word, His creation 
of all things spiritual, and material; How 
important it is; how greatly it becomes 
mankind to acknowledge Him — to confess 
His existence, His sovereignty, His attri- 
butes, and character. 

If He can be seen in His creation: If 
He is proved to exist by His works ; it is 
not only allowable, but commendable, to 



88 



THE FOLLY OF ATHEISM. 



study the nature, and the laws of material, 
and spiritual things, the workmanship of 
His hands. These things are indeed His 
creation ; His works ; " the heralds of His 
• glory." — " The Lord/' says the Psalmist? 
" shall rejoice in His works." Hence, we may 
rejoice in the same. And the more we are 
acquainted with them, the more rationally, 
religiously, and piously, we shall be enabled 
to rejoice. The more we know of God, the 
more shall we be convinced of our duty to 
acknowledge Him ; and to yield obedience 
to His commands. And He has commanded 
us to believe in Him ; to fear, to* love, to 
worship, and obey Him. — He has also com- 
manded us, to be " friendly affectioned" 
towards one another ; to do to our fellow- 
men as we wish them to do to us ; to love 
our neighbors as ourselves ; in short, to do 
good to all men, according to our ability, 
and opportunity ; and especially to those 
who are of the household of faith ; that is, 
to those who are truly Christians. Finally, 
He has commanded us to be sober, tempe- 
rate, and chaste ; in other words, to possess, 
and preserve in ourselves, purity ;■ — purity 
of thought, purity of speech, and purity of 



THE FOLLY OF ATHEISM. 



89 



conduct. — For being obedient to His com- 
mands, He promises a reward, to some 
extent, in the present world ; and to an 
extent, that will be greater, and beyond 
our present comprehension, in a world to 
come. But for being disobedient to what 
He has commanded, He promises, with re- 
peated threatening^, the most certain pun- 
ishment, to some extent here ; and to a 
greater and awfully severe extent, hereafter. 
He informs us, and all men, that we and 
they will die ; and afterwards, at the end of 
the world, be revived into life again, and be 
judged by Him; and then, that He will 
dispose, irreversibly, of each individual, 
according to the character and conduct of 
such individual before death. 

It is recorded, that "to fear God, and 
keep His commandments, is the whole duty 
of man." According to the sentiment of an 
apostle, "to fear God, and keep His com- 
mandments," is "our reasonable service." 
Should not we, and others, therefore, per- 
form this service ? This imperative, and 
all-important duty ? And especially, since 
the destiny of every person, for happiness, 
or woe, depends on performing, or not 



90 



THE FOLLY OF ATHEISM. 



performing the duty under consideration ? 
Indeed, we and others should believe in 
God; and should aspire to correct, and 
exalted views of His character ; and should 
endeavor, sincerely, and unremittingly to 
obey Him. 

Let those who profess to believe in God, 
avoid the foolishness, and atheism, which 
consist, in principles, and motives ; propen- 
sities, and practices, that are sinful. If they 
neglect the worship of God ; if they refuse 
or neglect to love and fear Him ; if they 
show a dislike, or negligence for His ser- 
vice ; if they are guilty of vicious, and 
sinful practices and habits ; if they refuse 
to possess, and exercise love and benevo- 
lence towards their fellow-men ; if they fail 
to be possessed of purity and virtue in 
themselves ; their conduct will evince, that 
although, they are not professedly, yet that 
they are really, and practically atheistical. 
To those who thus conduct, professing to 
believe in God, but denying Him in their 
works, their practices; the words of the 
apostle to Titus, are applicable. * They 
profess, that they know God, but in works, 
they deny Him, being abominable, and 



THE FOLLY OF ATHEISM. 91 



disobedient, and unto every good work 
reprobate." 

Men's practices, are the best expositors 
of their principles ; and if they truly believe 
in God, they will be inclined to love, and 
fear ; adore, and reverence ; worship, and 
obey ; honor, and praise, and glorify Him • 
seeking to perforin His will. 

Is it not because, certain individuals, dis- 
believe in God; because they are tainted 
with atheism, that they are so remiss, in 
moral and Religious duties? Let those, 
therefore, who cling to their unbelief, listen 
to the text, and learn their character. Let 
them forsake their unrighteous thoughts, 
and their evil ways. Let them believe in 
God and do as He commands. It is folly 
to deny Him : And consequently folly, 
not to worship Him, and not to yield Him 
due obedience. 

Since we, my Christian Brethren, profess 
to believe in God ; let us take heed to our- 
selves, that our belief be genuine, according 
to our profession ; and that our conduct, 
our moral deportment, correspond with our 
profession and belief. 

It is our duty ; it is the duty of all, to 



92 



THE FOLLY OF ATHEISM. 



believe in God : In the Father : In the 
Son : In the Holy Spirit : In God's re- 
vealed word as recorded in the Scriptures : 
In His government and law : In His Pro- 
vidence and Holy character; And in His 
promised dispensation of rewards and of 
punishment in a future world. It is our 
duty ; it is the duty of all men, to repent ; 
and to bring forth works meet for repent- 
ance ; to be possessed of a holy disposition, 
and to live holy lives;— to live soberly, 
righteously and Godly : And thus to find 
deliverance from punishment, and attain to 
happiness, beyond the grave, in the world 
to come. 

Let us, therefore, my hearers, through 
faith in God, repentance for our sins, and 
righteousness of life, during our probation- 
ary state on the Earth, strive to perform 
our duty, and thus to be prepared for death, 
for the judgment, and Eternity : And when, 
at the great day of account, we shall appear 
at the tribunal of Him who created us, may 
we receive from Him an approving sen- 
tence ; and, may we be admitted by Him, 
to the Heavenly mansions, prepared by 
Himself for the righteous. Amen. 



SEEMON VII. 



NON-CONFOEMITY TO THE WORLD, AND 
THE RENEWING OF THE MIND. 



Romans, xii. 7. 

" And be not conformed to this world : but be ye 
transformed, by the renewing of your mind j that 
ye may prove, what is that good, and acceptable, 
and perfect will of god." 

When we look abroad amongst mankind, 
and view the busy scenes, in which they 
are engaged ; we cannot but perceive, that 
happiness is the object of all their pursuits. 

Whatever stations they occupy in society; 
whether they be in Public or in private life ; 
whether they be in any way distinguished 
above others, or accounted as belonging to 
the lower ranks of people : Whether riches 
or poverty be their portion : In short ; in 
whatever condition we find them ; they are 
all inquiring, and pursuing after happiness ; 
striving for its attainment. 



94 NON-CONFORMITY TO THE WOKLD, 

But after all their inquiry and their 
strife : After all their experiments for 
obtaining what they so much desire ; they 
meet with continual perplexit}^ and disap- 
pointment, except they cease to be con- 
formed to this world : Except they become 
transformed by the renewing of their 
minds: In other words; except they em- 
brace religion, which affords proof to those, 
who possess it, that it is that good and 
acceptable, and perfect will of God, which 
is mentioned in the text, and which is the 
sure, and the only means, to be employed, 
for being happy. 

In vain do the irreligious expect to find 
happiness, by being conformed to the world. 
By pursuing the paths of intemperance, or 
forbidden pleasure : Of pride, ambition, or 
other evil passions : Of riches, or of Earthly 
power : Of philosophy or science : Of 
fashion or refinement; or of Personal ac- 
complishments : Of fame, for their wisdom 
or their talents : Or, of any other things 
of an Earthly nature. 

They employ every method, that their 
ingenuity can devise, to possess the things 
of the world : And they hope to be happy 



AND RENEWING OF THE MIND. 95 



by the possession. But they are perpetu- 
ally disappointed : Often, by not obtaining 
the things in question, with as much success, 
as they expected : And ; frequently, by 
not receiving from these things when ob- 
tained, that enjoyment and satisfaction, 
which they anticipated. Thwarted in their 
plans for obtaining ; and in their expecta- 
tions of enjoying, what they incessantly 
and ardently desire ; they are forever dis- 
quieted and vexed : Forever at a distance 
from happiness, the object of their toils. 

Why should they employ so much inge- 
nuity and enterprise ? Why should they 
have recourse to so many plans and strata- 
gems ; for possessions of this nature ? Pos- 
sessions which so often elude their grasp ; 
which when obtained, are fraught, with no 
unmixed joy; but generally with an evil 
influence ; with deleterious effects, on the 
mind and affections. 

These possessions, are also not only diffi- 
cult, in many cases, to be obtained ; and 
unsatisfying and corrupting in their nature ; 
but extremely uncertain in continuance. 
"Riches fly away." "Beauty soon fades." 
Disease and old age, obliterate intellectual 
9 



96 NON-CONFORMITY TO THE WORLD, 

acquirements from the mind ; and death 
soon terminates the life, and all Earthly 
enjoyments of men ; and ere long, as the 
Scriptures inform us, the Earth, and all that 
pertains to it will be destroyed. Oh ! how 
short-lived and perishing are men ; and all 
that they possess ! The world, and all that 
it affords ! 

The wicked, who are " conformed to the 
world," have their glory in Earthly things. 
But they will perish with their glory. 

The righteous, who are " transformed, by 
the renewing of the mind," glory in things 
which are spiritual and Heavenly. They 
indeed, as they are in duty bound, have a 
due regard, for those temporal or Earthly 
things which God has designed, for the 
well-being, the comfort, and the benefit of 
man. Hence they consider their life ; their 
habitation in the present world ; their facul- 
ties of soul, and of body; their improve- 
ments in proper knowledge ; their lawfully 
acquired property; and all their innocent 
and lawful enjoyments, to be good and 
valuable gifts of the Creator : Gifts which 
He designs to be thankfully received. 

A difference between the two classes of 



AND RENEWING OF THE MIND. 



97 



persons is, that the Former, the wicked, 
indulge in vicious, and in sinful propensi- 
ties; and misimprove and abuse, the Earthly 
blessings, which God in His beneficence 
bestows : Whilst the Latter, the righteous, 
restrain such propensities • and rightly use, 
and improve these blessings. 

Another difference is, that the former 
class of persons, the wicked, reject the spir- 
itual assistance, which God, through Christ, 
is continually proffering, and giving, to all 
men. They, therefore die in their sins, and 
sink to perdition :■ — Whilst the latter class, 
the righteous, by adhering to the principles 
and practices of the true religion, receive 
the assistance in question, and thereby 
become, comparatively holy and happy, in 
this world; so that they will be blessed, 
with unalloyed holiness and happiness, in 
the world to come. 

" Be not conformed to this world." — This 
command, is not to prevent us from the 
enjoyment of life, and of health ; of culti- 
vated minds, and of social society; of 
Earthly honors and estates rightly and pro- 
perly obtained ; of temporal conveniences 
and comforts; and of many other things, 



98 NON-CONFORMITY TO THE WORLD, 

which may be considered as things of the 
world : But it is to restrain us from loving 
these things too excessively ; since God 
should be the Supreme object of our affec- 
tions. It is to keep us from using the 
things of the world intemperately j and 
from allowing them thus to be instrumental 
of our unhappiness : For they are designed 
by their Bountiful Author, to be, by the 
provident and sober use which we should 
make of them, so many aids to our well- 
being: And, finally, it is to preserve us 
from the sin of considering them as the 
source of all happiness ; since God, should 
be regarded, as our chief good ; as the 
ultimate cause of our present and Eternal 
welfare. 

a Be not conformed to this world." That 
is ; we must subdue all malicious, covetous, 
licentious, and other wicked passions within 
us. In other words, we must, by the Grace 
which God, through the efficacy of Christ's 
death bestows upon us, overcome that de- 
pravity of our nature, which originated in 
the apostacy of our first parents, and which 
is increased, by our own voluntary trans- 
gression of the law of God. 



AND RENEWING OF THE MIND. 



99 



" Be not conformed to this world." That 
is to say : By the Grace given, we must 
not only conquer our corrupt nature, by 
which means, we shall experience a renewal 
of our minds : We must not only use the 
things of the world, " as not abusing them 
and in so doing, be, by virtue of that re- 
newal, transformed in our conduct, in rela- 
tion to these things ; but we must be so 
transformed as to have a firm and unwaver- 
ing Faith in the existence, the character, 
and attributes of God : In the Father as 
our Creator ; in His Son Jesus Christ as our 
Redeemer ; in the Holy Spirit as the Com- 
forter and Sanctifier of the good ; and in all 
the doctrines of the true religion : So 
transformed as to profess and practice ac- 
cording to these doctrines, and to that faith, 
living u soberly, righteously and Godly." 

Hence the command, " Be not conformed 
to this world;" means, literally, that we 
love not the world, nor the things which 
are in it immoderately : For in this point 
of view they are sinful : But that we use 
the world, and such of its things, as are 
intended for us, innocently, soberly, and 
thankfully ; for in this view of them they 



100 NON-CONFORMITY TO THE WORLD, 

are good for us, by helping us to place our 
affections, and dependence upon Him, by 
whom they are bestowed. And the com- 
mand means, impliedly; that by Divine 
help, which is God's Grace, or the assistance 
of His Spirit, and which He gives through 
Christ, to all men, we be renewed, by eradi- 
cating our evil desires, and by becoming 
holy in our nature. Also that we become 
transformed, by having faith in God, and 
His promises; by embracing Christianity, 
and conducting according to its precepts. 
The whole meaning of the command, there- 
fore, is, that in our nature, our conduct, and 
belief, we cease to be unholy ; and become 
practically good ; discharging our duty to 
God, our fellow-men, and ourselves. 

Considered, both in its literal and con- 
structive sense, it is, consequently, of the 
same import, as the injunction: "Be ye 
transformed, by the renewing of your 
mind." For, to be renewed in the mind, is, 
as we have seen, to be divested of our de- 
praved nature, and to possess a nature which 
is hoty. And to be transformed in conse- 
quence of being so renewed, is, as we have 
also seen, to adhere to the Faith, and the 



AND RENEWING OF THE MIND. 101 

Doctrines of Christianity : To govern our 
thoughts, our belief, our speech, and be- 
haviour, by the principles of this Eeligion. 

By adhering steadfastly to the faith and 
the doctrines ; and by practicing according 
to the requirements ; of this religion ; and 
by no other means, we shall be able to be 
delivered from a conformity to the world ; 
to be renewed in our minds ; to be trans- 
formed in the conduct of our lives ; and to 
lay up for ourselves, Spiritual riches, even 
endless joys; in the Mansions of that Spir- 
itual Building of God, "that House not 
made with hands, Eternal in the Heavens." 

We shall also prove this religion, to be 
u that good, and acceptable, and perfect will 
of God," to which the apostle, in the text 
alludes. We shall prove it to be the will 
of God ; for we shall have an experimental 
knowledge, of its being according to His 
purpose and determination. Also to be 
good for us; for we shall feel and know, 
that it gives us Spiritual consolation ; a 
consolation to be derived from no other- 
source. Likewise to be acceptable to our 
feelings, and our minds; for we shall receive 
and enjoy it with pleasure. And, finally, 



102 NON-CONFORMITY TO THE WORLD, 

to be perfect ; for we shall have the assur- 
ance, that it will lead us to perfect and 
endless blessedness. 

As this religion is the will of God ; as it 
is good for those who practice it ; as it is to 
them acceptable ; as it is perfect in its 
results; we should not only embrace it 
ourselves, but endeavor to persuade others 
to embrace it ; and for this purpose, we 
should, at proper times, and on suitable 
occasions, describe to them the duty and 
the benefits of professing and of practicing 
according to its requirements. 

It delivers those who adhere to it, from 
the character and condition of the wicked, 
who, resisting the operations of God's Holy 
Spirit, on their minds, and their hearts, 
remain unrenewed and carnal in their na- 
ture ; and continue to be conformed to the 
world, by abusing the good things of it, by 
yielding to its temptations; by indulging 
in its vanities ; and are consequently walk- 
ing in the road to destruction ; although, in 
their own imagination, they often flatter 
themselves, that they are in the sure path 
of happiness. 

This Eeligion, indeed, overcomes, in its 



T 



AND RENEWING OF THE MIND. 103 

possessors, that depravity of nature, and 
that wickedness of conduct, with which 
they are tainted, by actual and hereditary 
sin. It renews in them, that holiness of 
heart, and of life, which, by means of such 
sin, they have lost. Without it, they are 
the Servants of Satan. By embracing it, 
they become God's servants. It restores to 
them, that title to happiness, which they 
have forfeited, by transgressing the Divine 
Law. In short, it so changes them, inwardly 
in their hearts, and outwardly in their 
actions, that they are converted from a 
state of sin and misery, to a state of right- 
eousness, and enduring glory. 

They who are strangers to it, are too apt 
to view it, as an austere service : As casting 
a gloomy and melancholy shade over life : 
And as an enemy to their peace and com- 
fort. But they who are acquainted with it 
find, that it is, to them, the true source of 
peace and of joy. That by the restraints, 
it imposes, their happiness is secured. That 
it is promotive, both of their temporal and 
spiritual good; and of their Eternal inter- 
est. It inspires within them, that goodness, 
and benevolence ; that cheerfulness, and 
10 



104 NON-CONFORMITY TO THE WORLD, 

purity of sentiment, which are favorable to 
health, and to the proper enjoyment of all 
Earthly blessings : And gives them a fore- 
taste of those purer, and sublimer enjoy- 
ments, which, if they persevere, in well- 
doing, they are destined to realize in future. 

It gives to the intellectual powers, their 
best, and happiest exercise. It employs, 
for instance, our reason, in the contempla- 
tion of God, and the perfections of His 
nature ; of His works, as displayed in His 
material, and Spiritual creation ; of His acts 
of justice, and of mercy, in prescribing for 
us a most perfect law ; and of redeeming 
us, through Christ, from the penalty of that 
law, on terms which are proffered in the 
Gospel. Without religion, the conclusions 
of reason, are frequently false; and the 
principal pleasures to be derived, from this 
faculty of the mind, are not experienced. 

Eeligion also purifies and regulates the 
affections. It especially gives proper action 
to that love of God, and of man, in which, 
the Divine Law is briefly comprehended. 
It leads us to reflect, that God is the cause 
of all that is great and excellent in the 
Universe ; of all our bodily, and mental 



AND RENEWING OF THE MIND. 105 

endowments ; of all the temporal, and spir- 
itual good that we enjoy. By these means, 
it inspires, and improves that love for Him, 
of which they who have not been spiritually 
renewed, are destitute ; and from which 
proceeds a satisfaction Infinitely superior, 
to all the enjoyments of the unrighteous. 

It likewise occasions us to consider, that 
our fellow-men, are our brethren ; that we 
and they are children of the same Divine 
Parent, subject to the same Divine Law, 
and to be judged by the same Divine Rules 
of Eternal justice. Hence, it excites in us 
a desire for their happiness. This desire, is 
that love which we are commanded to have 
for them; by which we are influenced to 
treat them with kindness; to avoid strife 
and contention with them; to live with 
them in harmony and peace ; to be indul- 
gent towards them for their frailty and 
imperfections ; to sympathize with them in 
their adversities and sorrows ; to forgive 
them, when they injure us; to pray for 
their welfare, and to endeavor to promote 
it, by such means as are placed in our 
power. By treating them in this manner, 
we feel in our bosoms, a joy which we can- 



106 NON-CONFORMITY TO THE WORLD, 

not feel, if, swayed by irreligion, we shall 
be, in our intercourse with them, uncharita- 
ble, and unforgiving ; envious, contentious, 
and unkind. 

But religion, not only subdues licentious- 
ness, avarice, ambition and revenge, and 
other bad passions ; not only affords to the 
affections, that temperate indulgence, which 
is innocent and profitable y and at the same 
time restrains from excess; not only con- 
tributes to health, and the comfortable 
enjoyment of life, by virtuous and sober 
practices and habits; but it is also the 
source, from which emanates a good, and a 
right conscience. Such a conscience, the 
wicked and irreligious, are unable to possess. 
They are prevented from possessing it, by 
their sins, their follies, and their fears. The 
Keligious and the good, are indeed, at times 
guilty, inadvertently, of doing w r rong. They 
are, occasionally led by their frailties, from 
the path of duty. But repentance, through 
which they receive the Divine forgiveness, 
brings them back to that path ; and restores 
to them their peace of conscience. But the 
wicked are without repentance. They are, 
therefore, by a guilty conscience, continu- 
ally troubled, and self-condemned. 



AND RENEWING OF THE MINI). 107 

Religion affords the most precious conso- 
lation, at the time of death. It then gives 
spiritual joy and gladness, to the pious and 
dying soul, which is leaving its tenement of 
clay, to converse with new scenes, and new 
companions in Eternity. These consola- 
tions, we are constrained, by the teaching 
of the Book of God, to say, are withheld 
from the irreligious, the impenitent and 
unrighteous. 

Whilst the vicious pleasures of those who 
are not transformed into the spiritual image 
of God, are often difficult to be obtained ; 
corroding in their nature ; and uncertain in 
continuance : The comforts of Religion, are 
always present, permanent, enduring, satis- 
factory. They are secure against the 
changes, and the chances of this world. In 
them, there is no instability. They are a 
treasure, that can never be exhausted. 

The Dispensations of Providence, may 
afflict the Christian: May take from him, 
his Earthly goods : May permit the tongue 
of calumny, to wound his character : May 
remove from his society, his Relatives and 
friends : Or allow him to be otherwise dis- 
tressed. But notwithstanding these things, 



108 NON-CONFORMITY TO THE WORLD, 

his religion shields him from unhappiness. 
His joy, is beyond the reach of the vicissi- 
tudes of time. Amidst reproaches, and 
distresses, it is unfading : For it is Spiritual 
and Heavenly. 

Indeed, his afflictions, chasten, and purify 
him ; and make him more obedient to the 
Divine will ; and are therefore, ultimately 
for his good. He has imperishable hopes 
and propects beyond the grave. Nay • be- 
yond the existence of the Universe. For 
he is assured, that a blessed immortality 
awaits him. . 

He knows that he must die, and rise 
again ; and appear at the tribunal of Him, 
who is the " Judge of Quick and Dead." 
But, instead of being affected with horror, 
he rejoices; for he looks forward to the 
happy existence to which, he is destined 
beyond these occurrences. 

A due consideration of the subject before 
us, should bring us to the resolution, of 
seeking after happiness, not in the corrupt- 
ing and transitory pleasures of the world, 
in which, multitudes are seeking it; and 
which, like the phantoms of a dream, are so 
many deceptions ; but in the Christian reli- 



AND RENEWING OF THE MIND. 109 

gion, in which it may be found ; and which, 
if we practice it, will conduct us to " the 
Paradise above." 

This Eeligion requires, that we sustain 
the Christian character, by being spiritually 
renewed : By spiritually dying unto sin, 
and living unto righteousness: And that 
we make without shame, a profession of 
that character, by receiving Christian Bap- 
tism : By being members of Christ's Spirit- 
ual body, the Church: And by holding 
communion with God, through a devout 
celebration of the Holy Eucharist. 

As God has given us mental ability for 
the improvement of our minds : As He has 
given us bodily strength, for the perform- 
ance of manual labor : So bv the influence 
of His Spirit, through the merits of Christ 
crucified, He has given us Spiritual strength 
or ability, to forsake our conformity to the 
world ; to be transformed by the renewing 
of our minds ; in a word ; to embrace Chris- 
tianity and obey its precepts. 

We should therefore embrace this reli- 
gion. We should not wait for Him to 
imbue us with it, without our own exer- 
tions. If we refuse to exert those powers 



110 NON-CONFORMITY TO THE WORLD. 

of the mind, and the body, with which He 
has endowed us, He will not instruct us in 
human knowledge ; nor will He perform for 
us, the ordinary work of our hands. So if 
we refuse to exert the spiritual ability, with 
which, through Christ, He has endowed us ; 
He will not imbue us with religion. 

He has supplied us with means, for em- 
bracing Christianity ; and for being happy. 
Let us, therefore, employ these means; 
remembering that His injunction is : 66 Be 
not conformed to this world; but be ye 
transformed, by the renewing of your mind, 
that ye may prove, what is that good, and 
acceptable, and perfect will of God." Amen. 



SERMON VIII. 



PRIDE. 



Daniel iv. 37. 

"And those that walk in pride, He is able to abase." 

Such was the language, the acknowledg- 
ment of Nebuchadnezzar, king of Babylon, 
when restored to his royal authority and 
his reason, of which he had been for seven 
years, Providentially deprived ; to degrade 
him, and thereby to divest him of his pride : 
To humble and abase him; and to make 
him sensible of his dependence upon God. 

Pride, is the high opinion, which a person 
forms, and desires others to entertain, of 
himself, on account of some excellence, of 
which he is possessed, or which he fancies 
that he possesses. 

We shall consider • First — The sinfulness 
of pride ; and the danger to which it leads : 



112 



PRIDE. 



And; Secondly — Some of the most effica- 
cious remedies, for so great an evil. 

First. Pride appears to have been the 
most prominent, and leading sin of the 
fallen angels. When, with respect to a 
person qualified for being in the First office 
in the Christian ministry, we read, that he 
must be, " not a novice, lest being lifted up 
with pride, he fall into the condemnation 
of the Devil ;" the inference is plain, that 
it was indeed pride, in which the disobe- 
dience of Satan, and of the other fallen 
angels originated ; and by which they en- 
deavor to corrupt the principles and prac- 
tices; and to destroy the happiness, of men. 

Pride, is extremely odious in the sight of 
God : For He says ; " Pride, and arrogancy, 
and the evil way, and the froward mouth 
do I hate." And again ; that, a every one 
that is proud in heart, is an abomination to 
the Lord." 

By other sins, men cause God to forsake 
them : But by pride, they cause Him to 
turn against them ; to resist them ; to act 
in direct opposition to their desires, and 
their wishes ; their ways, and proceedings. 
Hence, we read, that, " God resisteth the 
proud, but giveth grace to the humble." 



PRIDE. 



113 



Pride, is productive of other sins. It is 
an impure fountain, sending forth its cor- 
rupt, its contaminated, its deleterious, and 
deadly streams. Many of the crimes which 
are prevalent in the world, and by which 
mankind are overwhelmed with miseries 
and afflictions, are its offspring. 

It produces covetousness : For we learn 
from the Scripture, that he who is covetous, 
is a proud man : That he " enlarge th his 
desire as hell : " That he u cannot be satis- 
fied." 

From it proceeds persecution: For we 
read, that * the wicked in his pride doth 
persecute the poor:" "And blesseth the 
covetous whom the Lord abhorreth." 

It is fruitful in impiety, and irreligion. 
Hence, the declaration of a Prophet, that, 
a the wicked, through the pride of his coun- 
tenance, will not seek after God." 

It occasions strifes and many quarrels. 
For, that contention comes from pride, is a 
truth, which Solomon has recorded. 

People are too apt to esteem themselves 
better than their neighbors ; and to desire 
to be so esteemed by others ; even by those 
that they despise. They therefore endeavor 



114 



PRIDE. 



to exalt themselves by making a display of 
their riches, their equipage, their talents, 
and the very virtues that they possess. To 
attach to themselves consequence, they 
often treat many around them with neglect 
and contempt; and affect over them a 
superiority. For the same purpose, they 
spread evil surmises; make false insinua- 
tions; foment jealousies ; circulate slander- 
ous reports ; in short, they have recourse to 
every evil artifice, to exalt themselves, and 
depress others, in the estimation of the 
multitude : And what is worse ; they often, 
by precept, and continually by example, 
teach these artifices to their children. But 
their attempts ; their artifices ; whether 
successful, or unsuccessful, are an abomina- 
tion to the righteous Lord. 

Pride, is productive of disobedience to 
civil government, and civil law; and of 
attempts, and acts which are murderous. 
It was pride which stimulated Absalom to 
disobey the law of his country ; and to seek 
the life, and the kingly authority of his 
father David : Which prompted Athaliah to 
slay " the Royal seed;" excited Hainan to 
meditate the death of all the Jews ; caused 



PRIDE. 



115 



Herod to seek the life of the Saviour, by 
killing the Jewish children; and influ- 
enced Pharisees, and others, to put him to 
a shameful death. 

We might enter upon a long catalogue 
of crimes and of sins, which pride occasions. 
We might specify as flowing from it, envy, 
hatred, and malice ; falsehood, slander, and 
deceit ; duplicity, fraud, and circumvention; 
ill-treatment, cruelty, and profanity ; lux- 
ury, extravagance, despotism, and oppres- 
sion: In a word, almost every vice; and 
every kind of wickedness. But we have 
already sufficiently exhibited its odious, its 
malignant, and polluted nature. 

It is surely, a destructive sin. It is the 
presage of ruin, to those who indulge it. 
That it goes before destruction ; and that it 
produces shame ; are facts recorded in Holy 
Writ. 

For instance ; the inhabitants of Sodom 
were punished, signally, and dreadfully, for 
their pride. It was pride which occasioned 
Pharaoh and his people to perish in the 
Eed sea ; which brought the envious and 
wicked Haman to the gallows ; which de- 
graded the king of Babylon, and placed him 



116 



PRIDE. 



in the company of beasts ; which brought a 
visible and signal curse upon the cruel and 
wretched Herod Agrippa : In short, God 
says ; that " a man's pride shall bring him 
low;" and that "the proud shall be abased :" 
And what He says, will ever continue to be 
verified. 

Such is the nature of pride ; and such are 
its evil consequences. Then should we and 
others be admonished to avoid it : To be 
divested of so great an evil. If we continue 
in it; it will be our ruin. 66 Those that 
walk in pride/' God, "is able to abase:" 
And He will abase them. He will condemn 
and punish them. 

We are now, Secondly — To consider; some 
of the proper ; the most important ; and the 
most efficacious remedies for pride. 

One suitable and proper remedy, is a 
knowledge, or a humble sense of our own 
sinfulness : And of God's Holiness : And of 
our own diminutiveness, and meanness : 
And of His majesty, excellence, and great- 
ness : So that by instituting a comparison 
between Him and ourselves, we may sink 
comparatively, into nothing, in our own 
esteem. 



PRIDE. 



117 



If men would thus compare themselves 
with the Great God ; their imaginary power, 
authority, and knowledge : Their fancied 
wisdom, excellence and greatness; their 
assumptions of honor and applause ; of 
consequence, and superiority, would be dis- 
sipated ; and they would see themselves as 
they are, insignificant and sinful beings, in 
their state of nature : And destitute of any 
worth, or excellence ; except by Divine 
Grace, which is, indeed able, if they accept 
it, and improve it, to make them good ; and 
truly great. 

To the end, that they may have a know- 
ledge of themselves; that they may see 
themselves in the true light ; they should 
study the Holy Scripture, which is Divinely 
given for their instruction. They should 
"read, mark, learn, and inwardly digest" it. 
They should also observe the Sacraments, 
and other ordinances, which are appointed 
for the Church; and which are calculated 
to improve, to advance them, in ihe know- 
ledge, and the practice of the true religion : 
And to make them acquainted with the 
character, of themselves; and of their 
Creator. 



118 



PRIDE. 



They should seek the aid of pious per- 
sons. They should pray to be imbued from 
on High, with knowledge, piety and wis- 
dom : And they should importune God, 
that the knowledge, which they obtain from 
Him, may, by His blessing, be sanctified to 
their Spiritual and Eternal welfare : To the 
purposes, for which it is bestowed. 

Knowledge, without such blessing, puffeth 
up : But with that blessing produces, inva- 
riably, humility; which is another indis- 
pensable, and necessary remedy for pride. 

" Be clothed with humility is a Divine 
admonition. In the Gospel, humility, is 
represented, as being pre-eminently excel- 
lent, among Christian graces. It is equiva- 
lent to poorness of Spirit ; and the Saviour 
says; "blessed are the poor in spirit, for 
theirs is the kingdom of Heaven." 

He also declared the humble Christian 
to be the most excellent : For he called to 
him a child, and said to his Disciples, u who- 
so ver shall humble himself, as this little 
child, the same is greatest in the kingdom 
of Heaven." 

The most precious promises, are made to 
the humble : "For thus saith the High and 



PRIDE. 



119 



Lofty One that inhabiteth Eternity ; whose 
name is Holy; I dwell in the most Holy 
place ; with him also, that is of a contrite 
and humble spirit ; to revive the spirit of 
the humble ; and to revive the heart of the 
contrite ones." Again, we read; "whoso- 
ever shall exalt himself, shall be abased : 
And he that shall humble himself, shall be 
exalted." 

Humility is opposite to pride. Then let 
us be possessed of so excellent a quality, 
that our pride may be thereby eradicated. 
Let us consider well the examples of humil- 
ity set before us in the Scripture, and let 
us follow those examples. Patriarchs, and 
Prophets; Evangelists, and Apostles; and 
all Holy men, have been humble. Nay ; 
the Holy Angels, fall down before the 
throne of God, in the lowliest, and humblest 
adoration. And above all ; Christ has left 
us, in his own person, an example of humil- 
ity : And we are to learn of him. He says 
to us ; " Take my yoke upon you, and 
learn of me ; for I am meek and lowly in 
heart ; and ye shall find rest to your souls." 

Another great remedy for pride, is the 
consideration, that all our faculties of body 
11 



120 



PRIDE. 



and of soul ; all our natural, and acquired 
abilities ; in a word, all that we are, and all 
that we possess, are the gifts of God ; are 
talents, which He has entrusted to our 
management and care ; and of which He 
requires us to make due improvement. 
Eor such improvement, we are responsible. 
Then should we be faithful to our trust ; 
that when He shall call us to account, we 
may be ready to render the account to His 
acceptance. 

He says to us ; a What hast thou, that 
thou didst not receive?" As we have 
received of Him, all that we possess ; when 
He shall require of us the same with usury; 
with improvement ; let us be ready to meet 
His requirement. 

Yet another remedy for pride, is the 
serious reflection, that death, will soon 
deprive us of all our Earthly possessions; 
of all our real, and imaginary excellencies ; 
and leave us nothing of which we can be 
proud. 

Is there a place for pride, in the grave, 
where our mouldering bodies will be laid ? 
Will there be a place for pride before God, 



PRIDE. 



121 



when our disembodied souls, shall appear 
in His presence ? 

Since all Earthly things are short-lived 
and perishing; since we are so soon to 
leave them, let us seek through religion, a 
title to Heaven ; that when we shall fail on 
the earth, we may be received into Ever- 
lasting habitations, of happiness and glory 
above. 

The last remedy, that we shall now men- 
tion for pride, is perseverance, and im- 
provement in Eeligion. To this end, let 
those who have been humbled under a 
sense of their sinfulness, and who are reli- 
giously walking in humility, before God, 
persevere in their Christian course. Let 
them aim at higher attainments in humil- 
ity, and every Christian grace. Let them 
live in the constant exercise of what God 
has bestowed; and then will He bestow 
more abundantly. 

The Lord gives grace to the humble : 
And in due time He will exalt them to His 
Everlasting kingdom. Then should we 
obey the inspired admonition ; " humble 
yourselves under the mighty hand of God, 
that He may exalt you in due time." 



122 



PllIDE. 



Finally: As we value our peace; our 
welfare, and happiness; here, and hereafter ; 
let us walk, not in pride, but in humility ; 
and may we be saved, in a world without 
end. Amen. 



SERMON IX. 



SONS OF GOD, IN A SPIRITUAL SENSE. 



Romans viii. 14. 

" For as many as are led by the Spirit of God, they 
are the sons op god." 

In a sense which may be termed natural, 
all mankind are the children of God ; inas- 
much as He is the Maker, and Sustainer ; 
and therefore, the common Father of them 
all. 

In a sense which may be termed spiritual, 
there are, comparatively but few, who are 
His children : And they are such as are led, 
as others are not led, by His Spirit. They 
constitute His Spiritual family into which 
they are received, by adoption ; whilst into 
this family, others are not so received. 
Hence they are His offspring both by 
natural and spiritual descent ; whilst others 



124 



SONS OF GOD, 



are His offspring by that descent only 
which is natural. 

Had men never sinned, either in their 
own persons, or the persons of any of their 
ancestors, they would be spiritually, as well 
as naturally descended from God. But 
inasmuch as they have sinned, they are not 
to be considered as His Spiritual descend- 
ants, until they have been u born again," by 
being led, or duly influenced by His Spirit; 
after their natural birth. We are, then to 
consider, that they only, who are thus 
66 born again;" who are thus led or influ- 
enced, are His adopted or spiritual chil- 
dren. 

All men, are by nature, sinful. Their 
practice resulting from their nature, as an 
effect from its cause, is sinful also. Whilst 
their nature continues to be unchanged by 
the Spirit, they are therefore, naturally 
and practically averse to God ; to His gov- 
ernment and Law. They are alienated 
from Him, in their disposition and their 
conduct. Thus their feelings and their 
thoughts, and their actions, are not in con- 
formity, but in opposition to His will. In 
short; they are not His friends; but His 



IN A SPIRITUAL SENSE. 



125 



enemies. Consequently, they are exposed 
to the punishment, which according to His 
justice must be inflicted, necessarily, upon 
those who continue to be His adversaries. 

Hence, they are "children of disobedi- 
ence," because they disobey Him : " Of 
wrath;" because they are obnoxious to the 
effects of His displeasure : " Of Satan ; " 
because they are subservient to that De- 
ceiver; that enemy of goodness; that de- 
stroyer of happiness. Consequently their 
situation in a state of nature, is to be 
deplored. 

But God, by the gift of His Spirit, 
enables them, one and all ; to escape from 
this deplorable situation : To become good, 
in their nature, and their practice : To 
reject Satan's service ; and to withstand 
the temptations of that adversary : To 
avoid the punishment which is due for sin ; 
and to attain to happiness, in the future 
world. 

The gift, or bestowal of God's Spirit, is 
His Grace, or assistance, which He gives 
very freely and mercifully, to every indi- 
vidual, through the merits of His Eternal 
Son, Jesus Christ : In other words ; through 



126 



SONS OF GOD, 



the efficacy of Christ's death and suffering, 
resurrection, and intercession. 

But, before it will be effectual for deliv- 
ering from a state of nature, and from 
punishment ; and for conferring happiness, 
it must be accepted. There must be sub- 
mission to its influence. They only who 
accept it; who receive it and obey its 
motions, through repentance, and other 
Christian graces, are " born of the Spirit;" — 
are duly influenced, or led by it ; — -are Spir- 
itually renewed, converted, regenerated, 
renovated, changed ; — -are brought by it, 
from a nature's darkness, into the marvel- 
lous light of God;" — are introduced by it, 
into God's spiritual family, the Church ; 
are made by it, His spiritual and adopted 
children ; His chosen people ; His faithful 
servants; His peculiar friends; — -are saved 
by it, from sin, and from Satan, and from 
future woe ; and are blessed by it with 
Eternal blessings. 

Men are introduced into the Christian 
Church by Baptism ; and if they worthily 
receive it, in obedience to the motions of 
the Spirit, it is a means, whereby they 
receive a greater portion of the Spirit, than 



IN A SPIRITUAL SENSE. 



127 



they would otherwise receive ; and is there- 
fore, " a new birth/' by the Spirit, as well as 
by water. But if they receive it unwor- 
thily, without regard to the Spirit's influ- 
ence, they are, outwardly, by water; but 
not inwardly by the Spirit, " born again;" 
and in an outward, but not in a Spiritual 
manner, are members of the Church, the 
mystical body of Christ. 

God bestows His Spirit upon the human 
race, because He loves them ; pities them, 
and has mercy on them. He bestows it 
more abundantly, however, upon those who 
submit to it ; who yield to its influence, its 
operation on their minds, their consciences, 
and hearts. He indeed causes it, to teach, 
and lead effectually, and in a saving man- 
ner, those who thus submit to its strivings, 
within their souls : Who without a quench- 
ing " it ; without resistance to its admoni- 
tions, yield it their obedience. 

They on whom He thus bestows it, and 
who thus receive it are thankful to Him, 
for His love, His pity and His mercy. In 
the language of the apostle John, they can 
exult and say ; " Behold what manner of 
love the Father hath bestowed upon us, 
12 



128 



SONS OF GOD, 



that wc should be called the sons of God." 
In the language of the Psalmist, they can 
say; "the Lord pitieth them that fear 
Him ; " — " bless the Lord, my soul/' — 
" who forgiveth all thine iniquities/' — 
u who redeemeth thy life from destruction ; 
who crowneth thee with loving kindness 
and tender mercies." They can say in the 
words of the apostle to the Romans ; " the 
Spirit itself beareth witness with our spirit, 
that we are the children of God : And if 
children, then heirs ; heirs of God ; and 
joint heirs with Christ." They may indeed 
consider themselves as being heirs to the 
Heavenly Inheritance, if they continue to 
be submissive and obedient to the Spirit. 

They remember the words of the apostle 
Paul; "Know ye not," — "that his servants 
ye are," — " to whom ye yield yourselves 
servants?" And they refuse to be ser- 
vants unto Satan : They yield themselves 
servants to the living God, by receiving 
and obeying His good Spirit, which He 
sends, to teach, to guide, to govern and 
to sanctify them. They endeavor to heed 
the admonition ; " be ye followers of God, 
as dear children." 



IN A SPIRITUAL SENSE. 



129 



They who are truly His followers ; who 
are devotedly obedient to His spirit, re- 
semble Him. They imitate Him by being 
good. They hearken to His command, u be 
ye holy, for I am Holy." He first loved 
them, a'nd they reciprocate His love. They 
have for Him a filial affection. They fear 
Him ; not with a servile ; but a filial fear. 
They worship Him according to His ex- 
press direction; "in spirit and in truth." 
Their desire is to His name : They delight 
in His Law. 

They give evidence of their fidelity and 
love towards Him ; by their love to their 
fellow men. For they know ; and He has 
instructed them to this effect, that except 
they love their brethren, it is impossible 
for them to love, reverence and fear Him, 
properly, and rightly, and to His accept- 
ance. 

They are engaged in the performance of 
their duty, in all its parts. They are 
prompted and enabled to discharge this 
duty, by the power and assistance of His 
Spirit, which dwells within them. This 
indwelling of the Spirit, is expressly assert- 
ed by the Scripture. Says the apostle 



130 



SONS OF GOD, 



John ; " God dwelleth in us." And he fur- 
ther says ; a Hereby know we, that we 
dwell in Him, and He in us, because He 
hath given us of His Spirit." 

As it is by the aid of the Spirit, and in 
no other way, that they are able to perform 
any duty ; it is to this Spirit, that they are 
indebted for their ability to repent of sin ; 
to receive in a proper manner the Sacra- 
ments of the Church ; to have Christian 
faith • and the hope of Heaven, according 
to the requirements of the Gospel ; and to 
conform themselves to that holy and spirit- 
ual life, which is necessary for salvation. 

Says an apostle ; " if ye live after the 
flesh, ye shall die ; but if ye through the 
spirit, do mortify the deeds of the body 
ye shall live." — This language evidently 
teaches that the Spirit is bestowed upon 
men ; that by its help, they are able to 
avoid sin, and to live righteously; that 
hereafter Eternal life, or Eternal death will 
be their portion, as they shall have lived 
righteously or unrighteously, in the present 
world. 

They should submit to be taught by the 
Spirit : For, it conveys to them that Spirit- 



IN A SPIRITUAL SENSE. 



131 



ual knowledge which they need ; a knowl- 
edge of the will of God ; of His existence, 
and the Infinite perfections of His nature ; 
of His Providence, government and law ; of 
human duty, and the plan of salvation ; 
of happiness and misery in a future state : 
In a word, of those things, which pertain 
to their present and their future welfare ; 
and which, it is, therefore, expedient and 
necessary that they should know. 

Christ said to his disciples, concerning 
this Spirit ; " He shall teach you all things." 
The meaning of Christ, doubtless, was, that 
his Personal disciples, and other Christians, 
to the end of time, should be instructed by 
the Spirit, in those Divine things, with 
which it was requisite and necessary, that 
they should be acquainted. 

The Spirit is therefore the Great In- 
structor in Divine truth ; and a the Spirit 
of truth," is one of His Divine appellations. 
His teaching, His guidance and direction, 
are needful to sinful mortals, to direct them 
in the path of duty ; and when they have 
strayed from that path, to bring thither 
again their erring footsteps. 

They who trust to guides not endued 



132 



SONS OF GOD; 



with the Spirit; will be led into error ; into 
darkness; into ruin. Neither their own 
understandings nor that of others inde- 
pendently of the Spirit of the Lord; is 
sufficient to keep them in the path of 
truth; and of duty. Hence the command ; 
" Trust in the Lord with all thine heart; 
and lean not to thine own understanding. 
In all thy ways acknowledge Him; and He 
shall direct thy paths. Be not wise in 
thine own eyes : Fear the Lord; and depart 
from evil." 

They who adhere to the Spirit as their 
counselor; live to much better purpose than 
others live : For they have understanding : 
They are righteous : They therefore live in 
the discharge of duty ; and their happiness 
is thereby promoted. They are indeed 
more excellent in their understanding; their 
character and life; than they who resist the 
Spirit; neglect their duty ; and by these 
means; continue in the path of ruin. He 
who takes the Spirit for his guide; is truly 
righteous ; and we read; that " the righteous 
is more excellent than his neighbor." 

The righteous; who follow the instruc- 
tions of the Holy Spirit; walk in the path of 



IN A SPIRITUAL SENSE. 



133 



safety, considering themselves not only as 
addressed by the interrogation, " who is he 
that will harm yon, if ye be followers of 
that which is good?" But as receiving the 
promise ; u thou shalt walk in the way of 
safety, and thy foot shall not stumble." 

Their minds are not distracted by false 
fears of danger : For their " refuge is in 
God :" And they feel protected from those 
spiritual evils which destroy the soul. They 
feel within themselves the truth of what is 
written; that, "there is" — "no condemna- 
tion to them " — a who walk not after the 
flesh, but after the Spirit." 

They walk in the way of wisdom ; and 
therefore, more pleasantly than others: 
For they experience that " its ways, are 
ways of pleasantness ; " and that " all its 
paths are peace." They belong to u the 
kingdom of God ; " and they find it as we 
read, to be a righteousness and peace, and 
joy in the Holy Ghost." They rejoice that 
they are able to bring forth the fruits of 
the Spirit, which are a love, joy, peace, long- 
suffering, gentleness, goodness, faith." 

They should persevere in their course. 
They should be careful, prayerful, and 



134 



SONS OF GOD^ 



watchful, lest they be diverted from that 
course. They should be on their guard, 
lest they be led astray by temptation : Lest 
they be tempted to be led by the riches, 
the honors, the vanities, the lusts, and the 
pleasures of the world. 

Very many are living in a tempted 
and vicious manner; being as an apostle 
describes them, " foolish, disobedient, de- 
ceived ; " also, " serving divers lusts and 
pleasures ; living in malice, and envy, hate- 
ful, and hating one another." Saint Jude 
declares them to be a mockers," and says of 
them, 66 these be they who separate them- 
selves, sensual, having not the Spirit." 
They will have a fearful account to render. 
It is said to every one of them : u God shall 
bring thee unto judgment." 

Great care should be taken not to be led 
by principles and examples which are evil. 
The command, " be not conformed to this 
world," should be duly and carefully ob- 
served. There should be no desire to follow 
the multitude, in the pursuit of evil. 

Care and caution, and a discriminating 
judgment should be used, to detect false 
spirits, and not to be led by them into vice, 



IN A SPIRITUAL SENSE. 



135 



and immorality ; schism, and fanaticism ; 
heresy, and bigotry ; sin, iniquity, and irre- 
ligion. Says the apostle John ; " believe not 
every spirit ; but try the spirits, whether 
they are of God." And he further says ; 
" we are of God ; he that knoweth God, 
heareth us ; he that is not of God, 
heareth not us : " And his meaning evi- 
dently is, that the apostles, and other true 
ministers of Christ, have the spirit and 
the doctrine of God • speak and teach by 
that spirit ; and that they who disregard 
such spirit, and such doctrine, are not God's 
spiritual children. 

There is a spirit of pride — a spirit of 
oppression — a spirit of ambition — a spirit 
of fanaticism — a spirit of licentiousness — 
a spirit of hypocrisy — a spirit of schism — 
a spirit of persecution — a spirit of revenge 
— a spirit of anarchy and disorder — a 
spirit of ignorance and delusion — a spirit 
which aspires after riches, after honor, after 
power — a spirit of self righteousness, and 
self will ; — and many other Spirits, which 
are false ; and which should by no means 
be followed. 

We, my Brethren, should follow, faith- 
fully, fearlessly, and soberly, the Spirit of 



136 



SONS OF GOD, 



God. For, as the apostle to Timothy de- 
clares ; " He hath not given us the spirit 
of fear, but of power, and of love, and of 
a sound mind." 

The Spirit of God, should rule and reign 
in us ; that we may be His servants : His 
spiritual children. It is the Spirit of the 
Father. It is the Spirit of the Eternal Son. 
It is the Holy Ghost. It is God Himself. 

It is that Spirit by which the material, 
and spiritual creation has existence ; by 
which mankind have been redeemed 
through the death of Christ ; and by which 
they are privileged to be delivered from 
the dominion of sin, and Eternal death ; 
and to attain to righteousness, and Eternal 
life, on condition that they conform their 
hearts, and their lives, to what the same 
Spirit teaches. 

It is the Spirit by which the Church, has 
heretofore been, as it is now, and as it ever 
will be, preserved. 

By its power and assistance, they who 
are spiritually " dead in trespasses and sin," 
may, if they follow, as it enables them to 
follow, its teaching, be resuscitated into 
new and spiritual life ; and attain to a 
happy immortality. 



IN A SPIRITUAL SENSE. 



137 



Have we within ourselves evidence, that 
we are brought into a newness of life," by 
submitting to its motions ; its operations, 
in our hearts ? 

If we have the evidence in question ; if 
"the Spirit itself bears witness, with our 
spirits," that such is our condition, and that 
we by adoption, are really and truly mem- 
bers of the "spiritual family of God, let us 
never follow, however much we may have 
followed in time past, the opinions, the 
fancies, and the fashions of a wicked world : 
Nor the desires of our own corrupt nature : 
But let us adhere steadfastly, and persever- 
ingly, to the teaching of the Spirit ; the 
Spirit of Eternal truth ; the Spirit of God 
that is within us : So shall we be comforted 
in this world ; and be blessed with Eternal 
blessings, in the world to come. 

It is our duty to admonish those who have 
not yet submitted to be led by the Spirit, to 
submit, without hesitance or delay. 

Death is near at hand. The life, that 
they now enjoy, will soon, perhaps suddenly, 
be terminated. Of what avail to them 
then, will be the honors, the distinctions, 
the riches, the possessions, and the pleasures 



138 SONS OF GOD, IN A SPIRITUAL SENSE. 

of this world? But the Spirit, if they 
possess it ; and its fruits, if they bring forth 
these fruits ; will be to them of Infinite, 
and Eternal value. 

May we, my hearers, one and all of us, 
be so directed by the Holy Spirit, in this 
life, that in the world to come, we may have 
life Everlasting!:. Amen. 



SERMON X. 



INDUSTRY. 



Proverbs vi. 6. 

*' Go TO THE ANT, THOU SLUGGARD J CONSIDER HER WAYS, 
AND BE WISE." 

Men's apostacy from God, has so cor- 
rupted and deranged their inclinations, and 
their knowledge ; their principles and prac- 
tices, as to render them deficient in all the 
branches of their duty. 

Hence, God, amongst other means which 
He uses to reclaim them, often sends them 
to inferior animals ; even to the smallest 
insects, to be instructed in their duty ; and 
to be persuaded to its performance. 

Thus the ox, by shewing that he knew 
66 his owner," taught by his example, the 
Israelites, that they ought to acknowledge 
God, as the owner and Supreme Proprietor 



140 



INDUSTRY. 



of themselves, and of all that they pos- 
sessed. 

Also the ass, in shewing that he knew 
" his master's crib/' taught that People, by 
his example, not only the same great truth; 
but that they ought to be filled with grati- 
tude to God, for being the author of all the 
blessings that they enjoyed. 

Likewise, the fowls of the air, as the 
Saviour shews; since without anxiety or 
foresight, they trust for their food to the 
Providence of God; teach, and persuade 
by example, all men ; so far as men are 
willing to learn and be persuaded, not to 
be over anxious; not to be too excessive 
in their desires or their labors, for wealth, 
and for Earthly possessions ; or even for 
necessary food and raiment : but after they 
have used proper industry, and due exer- 
tion to obtain temporal comforts and con- 
veniences, to trust to Him who created 
them, for what is needful, or proper to 
possess. 

The Scripture records many cases, in 
which mankind, in various departments of 
their duty, should receive instruction from 
some animal inferior to themselves. 



INDUSTRY. 



141 



We shall refer, however, to but one case 
more, and that is mentioned in the text, 
where the sluggard is directed to learn 
wisdom from the w r ay, or example, of the 
ant. 

As men should not be excessively anxious 
or laborious, in pursuit of convenient and 
necessary things of an Earthly nature ; so, 
on the other hand ; they should not be slug- 
gish ; stupidly inactive, in relation to these 
things. 

Wisdom, is that faculty of the mind, 
which directs them to use proper means, 
for the accomplishment of proper, and of 
worthy objects. 

To obtain in a lawful manner, and by 
honest industry, necessary food and rai- 
ment ; and a suitable supply of other 
temporal comforts, is an object manifestly 
worthy, laudable and proper ; and he who 
has health and strength, and reason and 
understanding, and refuses to employ these 
faculties, for the attainment of that object, 
is evidently wanting in wisdom. 

The text sends such a person, for in- 
struction ; for learning wisdom, to the 
diminutive, though industrious and careful 
ant. 



142 



INDUSTRY. 



God is indeed, the author, the giver of 
things temporal : Of Earthly enjoyments. 
But He gives these things on condition, 
that to obtain them, men labor, industri- 
ously, and wisely. 

It is plainly a duty of men, to be thus 
instrumental in providing ; in obtaining, 
from Him, what is necessary, useful, and 
convenient, for themselves, and those de- 
pendent on them. 

When engaged in the laudable and 
honest avocations of life, they are farther 
from the reach of dangerous temptations. 
They are enabling themselves, and those 
whom they ought to support to be supplied 
with what is needful for the body ; to be 
not a burden to society ; to afford some- 
thing, at least, for Religious, and charitable 
purposes ; and to be, in a better situation 
for improvement in Religious knowledge. 

The indolent and slothful, for the most 
part, not only neglect to be instrumental 
in doing good, in this manner, but are apt 
to corrupt themselves and others, with 
intemperance, and licentiousness ; with 
profanity, and wanton language ; with vain 
and unprofitable amusements ; and, with a 



INDUSTRY. 



143 



reckless disregard for morality and religion: 
In a word ; with many vicious practices and 
habits. For idleness and sloth are the 
parents of many vices. 

Slothfulness.is often produced by parental 
indulgence. But he whose youth has been 
nursed in idleness, often experiences ; and 
spreads around him, many evils, that early 
industry would have easily prevented. 

But the sluggard should learn wisdom, 
from the provident and active ant ; — • 
wisdom which teaches to be industrious ; 
and to provide, as God gives ability and 
knowledge for providing, things which are 
requisite for sustenance and comfort. 

An immoderate desire for wealth, is cen- 
surable and wrong. But a desire honestly 
to avoid poverty, must be right and proper. 
The pious Agur prayed, that he might have 
neither "poverty" nor "riches." 

Secondly. It is in reference, not only to 
temporal concerns ; to the common affairs 
of life ; — but also to spiritual things ; to 
religion, and future happiness, that many 
are accounted sluggards : And, that the text 
admonishes the sluggard, to "go to the ant;" 
to u consider her ways ;" and to learn from 
her, wisdom. 

13 



144 



INDUSTRY. 



In this point of view ; all men ; of all 
classes, and of all ranks, without exception, 
that are not possessed of the true religion ; 
not laboring to be endowed, more and more, 
with those spiritual Graces, of which Reli- 
gion is constituted ; not working " out their 
salvation, with fear and trembling;" not 
putting forth their exertions to be happy in 
the world to come; are truly sluggards;— 
and are to be considered as being such 
according to the meaning of the text;— 
according to the meaning of its inspired 
author; — according to the meaning of God 
Himself, by whom that author was inspired. 

Thus, the laborious mechanic ; the active 
merchant; the persevering student; the 
busy statesman; are all; not in a temporal, 
but a spiritual sense, sluggards; except they 
are actively engaged in religion, which is 
the service of God; and which, not only 
redounds to His honor, but procures for its 
possessors, salvation and happiness; and all 
the enjoyments of heaven. 

They who are really and truly engaged 
in religion, the service of Almighty God, 
possess it in themselves; profess it before 
the world ; manifest it by their speech, and 



INDUSTRY. 



145 



their conduct; and are endeavoring to im- 
prove, to increase it, in their hearts and 
their lives. 

They also endeavor to promote and ex- 
tend it among their fellow men, by devoting 
a part of their time, their talents, and their 
substance, for its promotion and extension, 
that others may be partakers of its bless- 
ings. 

They are indeed conscious that they are 
not perfect; and they lament their own 
frailties, inadvertencies and imperfections. 
Nevertheless, they know experimentally, 
that they have faith, and repentance, and 
true holiness, in which religion essentially 
consists. 

In view of their imperfection, they ex- 
claim in the language of the Psalmist; 
"turn away mine eyes from beholding vani- 
ty, and quicken thou me in thy way." And 
because they know that they are possessed 
of genuine religion, and are therefore heirs 
of the Heavenly Inheritance, they say, in 
the language of an apostle; "the Spirit it- 
self beareth witness with our spirit, that we 
are the children of God: And if children, 
then heirs; heirs of God; and joint heirs 
with Christ." 



* 



146 



INDUSTRY. 



That men may be the more active and 
industrious, in embracing religion, and in 
making improvement in it; they may take 
a lesson of industry from the ant. 

The ant instructs, however, not by speech, 
but by action: And men should consider 
her way, not merely to increase their knowl- 
edge in Natural history; but to be wise and 
good; and to grow wiser and better con- 
tinually. 

The ant teaches foresight; by making 
provision for the time to come : For, in the 
context we read concerning her; that " she 
provideth her meat in the summer, and 
gathereth her food in the harvest.'' Thus, 
is she prudently prepared with sustenance 
for winter. 

As the ant, in the summer, the season 
adapted to her labor, provides for herself a 
subsistence for the winter, the season in 
which she is unable to work and gather 
food; so should men, in the time of their 
present life; the time of their probation; 
the time especially assigned them, for the 
purpose; work out their salvation, by em- 
bracing religion, and by improving and per- 
fecting it in their hearts and their lives, and 



INDUSTRY. 



147 



thus make suitable pro vision for themselves 
in another World, where they will never be 
able to make such provision, if they there 
appear without it, through sinfulness, and 
criminal neglect. 

They should also make this provision, in 
their youthful years. For they know not 
how soon, or suddenly they may die; and 
though they may live long, they will be less 
able to make it, in the w r inter of old age. 

How, except with horror, can the aged 
sinner, when forced by disease, and the ap- 
proach of death, to know, that the termina- 
tion of his Earthly course is nigh at hand; 
look back upon his life, which has been 
spent in idleness and sin? And how will 
that horror be increased, when the final sen- 
tence of his destiny shall be uttered by the 
Judge of Quick and Dead? 

The ant teaches by activity and diligence. 
She never relaxes her exertions. She never 
remits her work, while the season of labor 
lasts. 

By her industrious example, men should 
be influenced, prompted, to persevere, with 
unceasing, with untiring efforts, to work out 
th^ir salvation; to lay up treasures in 



148 INDUSTRY. 

Heaven; to secure to themselves spiritual 
riches; to be perfected in Christian graces; 
to be adorned with the same; to be pre- 
pared to die; to make spiritual provision 
for themselves, beyond the grave, and in 
another world. 

The ant teaches by her prudence. She 
works in due time, and at the proper season. 
If summer and harvest were neglected by 
her, she would be wholly destitute in winter. 
She embraces the favorable opportunity ; 
never forgets her labor ; never feigns sick- 
ness, or frames an excuse for remitting or 
delaying it : And though she has no one 
to appoint her task ; no one to instruct, 
to arouse, or to prompt her ; to call her to 
account, or to punish her ; Yet, she works 
to advantage, and with the utmost success. 

0, that men would be as active, and 
diligent ; as faithful, and as prudent ; as 
willing and persevering, in the work of 
their salvation, as the ant, in laying up 
her stores for time. 

The sluggard abuses his mental powers. 
For these teach him, that he is a sinner : 
That if he continue so, without repentance 
and reformation, he will be punished. On 



INDUSTRY. 



149 



the other hand, that if he repent, and re- 
form ; he will be forgiven, and be blessed. 

The feelings of his nature, inasmuch as 
they teach him the same things, are like- 
wise abused by him. 

Why, then, will he not arouse from his 
spiritual lethargy ; be divested of his sloth- 
fulness ; become wise ; and embrace reli- 
gion ; and thus have respect for his own 
feelings, and the faculties of his soul, and 
do them justice ? 

These faculties and feelings, are indeed 
sinful, and often lead him astray. Yet, at 
times ; through the influence of Divine 
Grace, which is given to every man • they 
warn and instruct him to repent, and work 
out his salvation. 

The sluggard also abuses ; he sins against ; 
God. For, though God is the author and 
giver of all temporal, and spiritual bless- 
ings, yet He requires men to labor for these 
blessings, carefully, and faithfully. 

Since God is the author, the preserver, 
the redeemer, and benefactor of men : 
Since He bestows upon them innumerable 
blessings ; and since all that He has done 
for them, has been ; as all that He is now 



150 



INDUSTRY. 



doing for them, is, with a willingness, a 
desire, a design, to do them good in this 
world ; and to bless them with Eternal 
blessings, in the next ; they should not be 
slothful and negligent with respect to their 
own interest. 

He regards this interest ; And through 
Christ, is giving them Grace to promote it, 
both now, in the time of this present life ; 
and in future, beyond the existence of this 
world, when " time," to use the expression 
of another, 66 shall be merged, in the ocean 
of Eternity." 

If they neglect this interest, by not re- 
penting, and becoming Christians- they sin 
against Him. They abuse His Grace. They 
slight the Saviour, who bled and died, that 
the Grace in question, might be bestowed 
upon them, and that, by their due improve- 
ment of this Grace, they might be blessed 
with the fruition of endless enjoyment, in 
the Paradise above. 

Yes : God bestows His Grace, not that 
men may be idle and slothful, continuing 
•in their sins ; but that they may be industri- 
ous, using it in such a manner, as to become 
purified from sin : Purified to Himself; " a 
peculiar people, zealous of good works:" 



INDUSTRY. 



151 



And thus be fitted and prepared, for the 
honor, the glory, the happiness, for which 
He created, and for which He has redeemed 
them. 

He made them holy. They have made 
themselves sinful. He now gives them 
Grace through Christ, to be again holy ; if 
not fully, in the present world, yet suffi- 
ciently, to enable them to be saved, and to 
be completely holy, and completely happy, 
in a future state of being. 

Then let us, my hearers, improve this 
Grace. Let us not be " slothful in busi- 
ness." But let us "be fervent in spirit, 
serving the Lord." 

Let us, whilst here, endeavor to do our 
duty. Let us endeavor to be Christians ; 
and to walk worthy of the Christian voca- 
tion. Let us "fear God and keep His com- 
mandments." Let us endeavor to have 
" a conscience void of offense towards God 
and towards men." Let us live, as we shall 
wish, when we come to die, that we had 
lived : And may God, in His mercy, through 
Christ, save us, in the future, with an Ever- 
lasting salvation, and bless us, with Heav- 
enly, and Eternal blessings. Amen. 
14 



SERMON XI. 



THE NECESSITY OF BEING INFLUENCED BY 
THE HOLY SPIRIT. 



Romans viii. 13. 

" If ye live after the flesh, ye shall die : But if ye 
through the spirit do mortify the deeds of the 

BODY, YE SHALL LIVE." 

In this passage of Scripture, the apostle 
represents one class of persons, as living 
after the flesh. By these, he means the 
vicious and the wicked ; such as are gov- 
erned by worldly interests, and sinful pas- 
sions. The death, with which he threatens 
them, is punishment in future. 

He represents another class of persons, 
as mortifying by the help of God's Spirit, 
the deeds of the body. By these, he 
means, the virtuous and good ; such as are 
influenced by ingenuous motives, and holy 



NECESSITY OF BEING INFLUENCED; ETC. 153 

feelings. The life which he promises them, 
is happiness hereafter. 

Being Divinely authorized to give spirit- 
ual instruction to men ; his words are true : 
And whatever he threatens or promises will 
be realized. Hence, we learn from the text ; 
That the misery of the wicked is certain. — 
That the happiness of the righteous is sure. 

Lamentable, indeed, is the reflection, that 
multitudes live and die, spiritually blind to 
what follows after death ; especially, to the 
punishment, which awaits the impenitent. 

Were their blindness without any agency 
of their own ; it might be pardoned. But 
since it proceeds from their wicked passions, 
which they voluntarily permit to overwhelm 
them with spiritual darkness, its pardon is 
more difficult. 

It is the blindness in question, which 
causes men to be attached to the vanities of 
the world ; and to be so insensible to reli- 
gion. For, except they were sinfully blind- 
ed, they would never seek for happiness in 
Earthly things, from which, no true and 
permanent happiness can be found. They 
would seek it in religion, which affords it ; 
and which is the only source, from which 
it can be derived, 



154 



THE NECESSITY OF BEING 



Being blinded by corrupt passions, they 
are, consequently swayed by those passions. 
Hence, they too often reject religion, and 
embrace other objects ; delighting in the 
pleasures, the riches, and the honors of the 
world. These things increase their spiritual 
blindness, and corruption, and thereby ren- 
der them more insensible to their danger 
of being made miserable. 

How necessary then it is, that they duly 
meditate on the subject before us ; that they 
may have a realizing sense of their danger ; 
and thus be incited to avoid it, by correcting 
the sinfulness of their passions, in which their 
blindness and danger originate ; and through 
which the same blindness and danger are aug- 
mented, by Earthly temptations and vanities. 

Men are taught by their reason, to know 
the difference between goodness, and sin- 
fulness ; and, therefore to know, that they 
are subject to a Divine Law, which requires 
them to practice what is good ; and to re- 
frain from what is sinful. 

The existence of this law, proves, incon- 
testably that there is a Supreme Judge, to 
whom, all must render an account ; and 
who will acquit or condemn them, according 
to their conduct, in relation to that Law. 



INFLUENCED BY THE HOLY SPIRIT. 155 

As all are to be judged ; it inevitably fol- 
lows ; not only that they who are obedient 
to the law, will be rewarded; but that 
transgressors will be punished. 

The dispensation of misery in future, is 
proved, not only by the reason of men ; 
but also by the feelings of their nature. 
For, they are naturally impressed with a 
fear of punishment, resulting from their 
consciousness, of sin and of guilt. 

For what purpose is it, that their reason, 
and the feelings of their nature, conspire to 
teach them, that for their misconduct in this 
world, misery awaits them in the next, un- 
less there is a reality in that misery ? 

Surely, this natural fear of misery, and 
the idea which reason affords of it, may be 
considered as Divine premonitions of its 
existence ; and as warnings which God has 
given to men to avoid it, by living, as they 
ought to live, in conformity to His Law. 

They, therefore, who refuse to acknowl- 
edge it, are guilty, not only of abusing 
their reason, with which God has endowed 
them, that they may exercise it, for the 
discovery of truth ; but also of doing vio- 
lence to their natural impressions : Impres- 



156 



THE NECESSITY OE BEING 



sions, with which God has caused their 
nature to be fraught, that they may be 
influenced to the performance of their 
duty, and be happy. 

They entertain opinions contrary to man- 
kind in general. For all nations ; both the 
civilized and Barbarous, have ever believed 
in God's retributive justice : — -In the happi- 
ness of Heaven : And, the pains of Hell. 

No People has ever existed as a tribe; — 
or as a nation ; without a religion founded 
on the belief of rewards, and of punish- 
ment after death. 

There has never been a people, or com- 
munity of men, without civil laws, or 
municipal Rules of their own, to regulate 
their conduct towards one another. By 
adhering to such laws: By submitting to 
such rules ; they have recognized the prin- 
ciple of right and wrong in their social 
intercourse. 

Mankind have thus proved that they 
believe in the Divine law : And in God, as 
the Dispenser of Eternal justice, according 
to the tenor of that law. 

The Heathen, indeed, have ever had ex- 
travagant notions, in relation to the condi- 



INFLUENCED BY THE HOLY SPIRIT. 157 

tion of men, in a future state. Nevertheless, 
they, as well as those instructed in Chris- 
tianity, have always had a belief in the 
existence of such a state : And their belief 
in this respect, is manifest from their reli- 
gion, their laws, their reason, and the 
impressions made upon their nature by the 
finger of God. 

Thus it should seem, that they who live 
in Christian lands, but are unwilling to 
acknowledge the future retribution of the 
wicked, are more deficient in spiritual 
knowledge, than the generality, not only 
of Christians, but of Heathen. 

Nor are they easily excused ; since they 
are privileged with Divine revelation, which 
clearly establishes the doctrine of happiness 
and misery in a world to come. " These," 
says the Saviour, when speaking of the 
wicked ; " shall go away, into Everlasting 
punishment : — But the righteous into life 
Eternal." 

It is, at present unnecessary, to quote in 
proof of this doctrine, other passages from 
the Sacred Oracles; since every reader of 
the Scripture must know, that nothing is 
more fully and explicitly taught in the 



158 



THE NECESSITY OF BEING 



Bible, than the doctrine under considera- 
tion. 

Thus reason, and nature, and the Scrip- 
tures concur in declaring, that God exists : 
That He has prescribed a law, founded on 
the principles of Eternal justice : That ac- 
cording to that law, He will judge the 
whole world, rewarding Eternally the good ; 
and punishing Eternally the bad. 

Then let him who is wicked reflect, that 
he must die : That his death will be fol- 
lowed by the judgment : And that his pun- 
ishment will be extreme and endless. Let 
him, as far as he is able ; revolve in his 
mind, in all their solemn aspects, the un- 
tried scenes of Eternity ; and especially the 
pain, that he is destined to experience. — In 
view of his situation, let him repent, and 
perform his duty ; that he may be pardoned 
for his sin : That futurity may be divested 
of its horrors : And that he may be an heir 
not of misery, but of glory. 

Sinners, for the most part, however, are 
unwilling to reflect on their spiritual pros- 
pects. Their condemnation, is disagreeable 
to their thoughts : And they often strive, by 
vicious indulgences, to expel it from their 



INFLUENCED BY THE HOLY SPIRIT. 159 

minds. By this means, they sink more 
deeply into spiritual ruin. 

They frequently hope to be happy, be- 
cause God is merciful. They ought, how- 
ever, to be afraid, of being made miserable, 
because He is just. 

They sometimes pretend that because 
Christ "is the propitiation" — "for the sins 
of the whole world;" all will be saved; 
themselves not excepted. Bather should 
they heed his declaration, when he says : 
" Except ye repent, ye shall perish." 

They are prone to extenuate their sins ; 
and by way of palliating their misconduct, 
to declare themselves to be as good as many 
professors of religion. But, however im- 
perfect, some professors of Christianity 
may be ; it is not through their imperfec- 
tion, that non-professors; — that sinners of 
any description, can expect to be forgiven. 
None will be acquitted, or condemned in 
the judgment, for the goodness, or the sin- 
fulness of others. Each individual " must 
stand, or fall, to his own master." And it 
becomes all to know, that they will never 
be approved by the Judge; — that they 
will never be made happy; except they 



160 



THE NECESSITY OF BEING 



have holiness of heart, and of life, in their 
present probationary state. 

Sinners, when admonished to their duty, 
often plead inability to perform it. But 
they ought to consider, that according to 
the Scriptures ; God has given them " the ad- 
ministration of His Spirit." That "Christ" 
— " is the true light that lighteth " — 
"them." That through the merits of 
Christ's death, God gives them ability to 
be holy ; and to perform their duty.— Thus, 
should they know, that their plea of ina- 
bility is false. Hence, let God be obeyed, 
when he says to them : " Make you a new 
heart, and a new spirit," — "and"— "cast 
away, all your transgressions." — It is be- 
cause, they are able to do their duty, that 
they will be punished for neglecting it. 

They often deceive themselves, by con- 
sidering their punishment, as being very 
distant from the present time. They there- 
fore delay to prepare for avoiding it ; think- 
ing, that if they shall see fit to make the 
necessary preparation, they can make it, at 
some future period of their life. 

But they ought to remember, that life is 
uncertain. That it may cease, before the 



INFLUENCED BY THE HOLY SPIRIT. 1G1 

setting, or the rising of the sun. That its 
longest continuance is short. That when it 
ends, they can have no further privilege to 
prepare for Eternity. That to continue to 
sin, on the presumption, that life will con- 
tinue, and afford further opportunity to re- 
pent, is therefore hazardous.; — is impious. 
That it impairs their ability to reform ; and 
evidently tends to their ruin. 

Nor let it be thought that a preparation 
for Eternity is not proper for the young, as 
well as for the old. Death is constantly 
seizing on the young. It often seems to 
delight in making them its victims. Hence 
if they delay to make the preparation in 
question ; there is danger, not only, that 
they will become hardened, and more dis- 
inclined to prepare, if they live : But also, 
that they may not have the privilege of 
living ; nor, consequently, of preparing. 

It appears, from our subject, that sinners, 
are deceived, ignorant, and blind, in rela- 
tion to their spiritual concerns. Their 
deception; their ignorance, and blindness, 
however, proceed, not from any Divine 
ordination, or force ; so much as from their 
own voluntary choice. 



162 



THE NECESSITY OF BEING 



They are not so blind, and so ignorant, 
however, as not to know, that they do 
wrong. They know full well, that their 
disposition, and their conduct should be 
changed. 

The avaricious, for instance, are aware of 
their sin, in loving the world. The ambi- 
tious, know, that their ambition is wrong. 
The hypocritical, are sensible that their 
deception is vile. The voluptuous, are con- 
scious of the wickedness of their excesses. 
In short, all sinners, know the sinfulness of 
their nature ; and the impropriety, and 
wickedness of their conduct. But being 
persuaded by their corrupt passions, to act 
contrary to their knowledge, they continue 
to sin ; and often at the expense of their 
salvation, and their happiness. 

How necessary then, it is that they 
purify their passions, and their hearts : That 
they become spiritually regenerated : That 
they perform their duty; taking hold on 
the promises of the Gospel, and laying up 
for themselves, in Heaven, treasures, which 
are spiritual, and enduring. 

But although, many are regardless of 
their spiritual interests ; yet it is cheering 



INFLUENCED BY THE HOLY SPIRIT. 163 

to reflect, that many others, are concerned 
for their own souls ; and are seeking for an 
interest in Heaven ; — for happiness in 
future. 

That the righteous, will attain to this 
happiness, is evident, from reason, and the 
light of nature ; and from Scripture : All 
which, unitedly proclaim it, as the result of 
obedience to the Divine law of God. 

The righteous perform the works of right- 
eousness. These, are internal works of the 
heart ; and external works, of the outward 
behavior; — or of conduct: And as enu- 
merated by the Scriptures ; are faith, and 
repentance, and prayer; meekness, and 
temperance, and gentleness ; and others ; 
all which, are summarily comprehended, in 
love to God, and love to man. 

These works are proofs, that they who 
perform them, are furnished with the Spirit, 
mentioned in the text : That through this 
Spirit, they "mortify the deeds of the 
body:" That they are obedient to the 
Divine Law : That they reverence and obey 
God, who is the giver of that law ; and who 
is the Supreme Judge of all. — That in the 
final judgment, they will meet with His 



164 



THE NECESSITY OF BEING 



approbation : That in Eternity, they will 
live in the fruition of His presence ; — in 
the enjoyment of life Everlasting ; — in the 
glory, the honor, and the happiness, which 
are Eternal. 

The deeds of the body which they 
mortify, and which are of an internal, and 
external nature • are unbelief, impenitence, 
and injustice ; sedition, heresy, and schism ; 
and others specified by the apostle who 
terms them the w r orks of the flesh; and 
declares, that they who live after them 
shall die: That is; — shall in future be 
made miserable. 

Thus spiritual life ; and spiritual death ; 
in other words, happiness and misery here- 
after, are placed before men ; that they 
may choose, to which they will attain. 

May our choice be directed by wisdom. 
May we, by mortifying the deeds of the 
body, evince to our consciences, to the 
world, and to God, that we prefer the 
former. 

In the case under consideration, no com- 
pulsory process, is Divinely used, to bring 
mankind to a wise, and proper choice ; and 
to cause them to become the recipients of 



INFLUENCED BY THE HOLY SPIRIT. 165 

future felicity. Nor, are they, by any 
Divine decree, prevented from choosing as 
they ought ; and consequently, from the 
happiness of Heaven. 

God never forces upon them His bless- 
ings : Nor withholds those blessings from 
them when they conduct obediently to His 
Law. 

As voluntary agents, they choose for 
themselves. They conduct according to 
their own free will : And their destiny is 
determined accordingly. 

They, who, through the Spirit, " mortify 
the deeds of the body," have often less of 
this world's goods, than many others, " who 
live after the flesh;" For; they are less 
desirous of temporal, than of spiritual riches. 

Hence, God without doubt, frequently 
withholds from them the honors, the wealth, 
and the pleasures of this world : lest these 
things, be detrimental to their spiritual in- 
terests. But he will bestow upon them 
what is Infinitely more precious ; a Heav- 
enly Inheritance, in the world to come. 

They are often afflicted. But their afflic- 
tion, as an apostle declares ; if they bear it 
as they ought ; will work out for them, an 
exceeding ; an Eternal weight of glory. 



166 NECESSITY OF BEING INFLUENCED, ETC. 

Hence, they look forward, with patience ; 
with hope ; with assurance ; to the day of 
final retribution, when all things will be 
properly adjusted : When they will see ; 
and realize, more perfectly, the promise, 
that they who mortify the deeds of the 
body shall live. — Live in the fruition of 
immortality und blessedness : In the man- 
sions of the Heavenlv Paradise : In the 
presence of God : In the company of 
Angels, and of saints : And in all the en- 
joyments, that Heaven affords. 

Thus will they " shine forth, as the sun in 
the Kingdom of their Father." Amen. 



SERMON XII. 



THE NECESSITY OF SEEKING AND OF SERV- 
ING GOD THROUGH RIGHTEOUSNESS. 



Hosea x. 12. 

" sow to yourselves in righteousness ; reap in mercy ; 
break up your fallow ground : eor, it is time to 
seek the Lord, till He come, and rain righteous- 
ness UPON YOU." 

The meaning of the Scripture, seems, in 
many instances, to be obscured, by figura- 
tive expressions. But, when this meaning, 
is rightly, and properly explained, and un- 
derstood, it presents to our view, the plain- 
est truths, in a rich variety of forms ; and 
tends to impress upon our minds, such 
truths, by an attractive influence. 
_ God grant that our minds, may be re- 
freshed, by Divine truth ; whilst we en- 
deavor to explain the text, by considering : 

First : — The duty, it prescribes : And ; 
15 



168 



THE NECESSITY OF 



Secondly : — The arguments, it uses, to en- 
force this duty. 

First, — Its several and emphatic clauses, 
or expressions, signify collectively ; that it 
is our duty, to " seek the Lord : " But 
separately considered, they specify both 
the manner, and the time, in which He 
should be sought by us. 

In righteousness, should we therefore 
seek Him, according to the direction of the 
text, when it says to us ; — u Sow to your- 
selves, in righteousness." 

No one expects, that without sowing ; 
without planting ; a harvest, or an increase 
of grain, will be produced : And, how can 
a person expect a harvest, which is spiritual 
and Heavenly, and which consists in happi- 
ness without end, except he plant, or sow, 
in a Spiritual and religious manner, by 
possessing righteousness, and improving in 
the same ? 

In relation to spiritual things, the Scrip- 
ture assures us, that in the day of judg- 
ment, we shall reap, according to what we 
now plant, in the present life. 

Then let us not plant sinfully, but right- 
eously. Let us not, by a life of sin, 



SEEKING AND SERVING GOD, ETC. 169 

provoke God. Let us " serve Him, with a 
perfect heart, and a willing mind and 
perform His will, uniformly, and without 
reserve. — In this manner, therefore, by 
sowing to ourselves, in righteousness, should 
we seek God ; who is the Lord ; the right- 
ful Proprietor of all things. 

Inasmuch as the Scripture informs us, 
that in like manner, as we plant, we shall 
reap ; and, inasmuch as the text directs us 
to reap in mercy ; it impliedly directs, that 
in mercy we should plant. In other words, 
that we should seek God, by living right- 
eously ; and, at the same time, depend ; 
not, on any merit of our own • but, on His 
love, mercy and benevolence, for obtaining 
Heaven. 

The enjoyment of Heaven, is His gift, 
which He will bestow upon those, and those 
only, who obey Him : Who live as He di- 
rects, or commands. They cannot indeed 
merit it, by living righteously, or by any 
obedience that they can render Him : And 
yet He will not bestow it on them, except 
they thus live ; except they yield Him their 
obedience. The condition to be performed, 
in order to receive the gift, is, that they 



170 



THE NECESSITY OF 



obey Him. But the gift cannot, by the 
performance of the condition, be changed 
into debt. It is a gift still. It must be re- 
ceived, if received at all, not through God's 
indebtedness; but through His mercy to 
the good. 

There are many, as we have reason to 
believe, who vainly hope that through His 
mercy, they shall find acceptance with Him, 
and obtain Heaven, though they seek Him 
not : Though they are not endeavoring to 
be righteous. 

Without doubt, there are many others, 
who flatter themselves, in as vain a manner, 
that, by the performance of good works, 
they can so comply, with the conditions 
under consideration, as to make God in- 
debted to them ; Therefore, that He will 
bestow upon them Heaven as a reward, or 
a debt, which He owes them, for their own 
righteousness : For their own merit. 

But they mistake. For it is through 
mere mercy, that they can find any favor, 
at His hands. — They must, indeed, "sow 
in righteousness ; " as well, as in His mercy : 
But, in no other way, than in His mercy 
only, can they reap. 



SEEKING AND SERVING GOD, ETC. 171 

Then let us endeavor to accept Heaven 
as the gift of God, through Jesus Christ. 
We must be, at least, comparatively right- 
eous, or He will not bestow it on us. But, 
by being so, we can never merit it. We 
can never receive it, except as a gift, which 
God by His Grace and mercy through 
Christ, will condescend to give us, if we 
obey Him. 

We must further seek the Lord, as the 
text admonishes, when it says to us • " break 
up your fallow ground." 

It would be, in vain to plant, or to sow 
grain, upon fallow, or uncultivated ground. 
That ground must be broken up, the weeds 
must be destroyed : And the seed grain must 
be buried in the Earth, before the harvest 
can be produced. 

In like manner, the fallow ground of 
the soul, or its natural unwillingness to 
be righteous, must be broken up, by its re- 
pentance for its sins ; by its belief in God ; 
in His promises, and Divine Law : By its 
adherence, as far as it is able, to the precepts 
of that law : By its confidence and trust in 
God, as its Saviour : And, at the same time, 
by its expectation of obtaining Heaven, not 



172 



THE NECESSITY OF 



by its own merits ; but by Divine Grace and 
mercy. 

The necessity of continued diligence in 
being righteous; and of depending at the 
same time, upon mere uiercy, for salvation 
and Eternal happiness, however much dis- 
puted and denied, by those who are un- 
renewed by the Spirit, is, nevertheless mani- 
fest, to the spiritually regenerate, who are 
endeavoring to be righteous, according to 
the precepts of the Bible. 

When, with spiritual power, the truth of 
God's word, is brought home to the con- 
science, the soul depends, for salvation, not 
on its own righteousness; but on God's 
mercy, exercised through the righteousness 
of Christ : And yet, it purifies itself ; or 
God's mercy would never save it. 

Thus, it appears, that the soul must be 
subdued, or broken up, by being freed from 
its transgressions, and its evil propensities ; 
and by being righteous ; and, finally, by 
depending upon God's Grace, in order to 
attain to salvation. 

God saves by Grace. But the condition 
on which He saves, is, that men break up 
the fallow ground of their souls, their 



SEEKING AND SERVING GOD, ETC. 173 

minds, their consciences, and hearts ; by 
eradicating their evil passions ; and by liv- 
ing soberly, righteously, and Godly. 

We should also, by being righteous, and 
religious, "seek the Lord/' now, and con- 
tinually, perseveringly, and zealously, until 
we die, when, if we have thus sought Him, 
" He " will " come, and rain righteousness 
upon " us ; by giving our souls admission 
into Paradise, there to be blessed, during 
the interval between death and the resur- 
rection from the Dead. 

If we shall thus seek Him, He will, indeed, 
rain righteousness, upon us, by giving us, 
many spiritual comforts and enjoyments, 
amidst the vicissitudes, the trials and the 
troubles, of the present life. — And; if we 
shall thus seek Him ; He will, after, we shall 
have risen from the dead, rain righteous- 
ness upon us, more abundantly, at the day 
of judgment; and subsequently, through 
Eternity, by making us recipients of end- 
less, and of perfect blessedness, in another ; 
- — a future ; — a better World. 

Hence, it is now time, as the text admon- 
ishes, to seek the Lord : And all should seek 
- Him, as the text directs, till He come, and 
rain righteousness upon them. 



174 



THE NECESSITY OF 



Thus, then, as we have said, and as the 
text and the whole tenor of the Scriptures 
exhort, we should now ; and whilst we live ; 
seek the Lord; by being in ourselves right- 
eous ; by trusting in His mercy ; by break- 
ing up the fallow ground of our hearts : In 
other words, by eradicating their sinfulness : 
And by persevering in these things, until 
He rain upon us righteousness, by making 
us to be inheritors ; partakers, of present, 
and of future happiness. 

Secondly. — There are many arguments, 
in favor of the duty of seeking God, by 
abstaining from all sin ; by being righteous ; 
and by trusting to His mercy for being 
blessed. 

These arguments, however, may chiefly, 
if not wholly, be comprised, in the urgent 
necessity of discharging ; and the certainty 
of success ; in faithfully endeavoring to dis- 
charge, that important duty. 

It is, indeed necessary and all important, 
not only that the duty under consideration, 
should be performed, but that it should be 
performed, immediately ; without delay. 

As the husbandman goes forth, at the 
proper season, to till the ground, knowing, 



SEEKING AND SERVING GOD, ETC. 175 



that if the work be neglected, till the time 
of performing it be past, he will have reason, 
in the time of harvest, to repent of his 
negligence ; so they who are remiss, negli- 
gent, and slothful, in seeking the Lord, and 
preparing for Heaven, until the time of 
seeking shall have ended ; should know, and 
consider; that at last, they will bitterly 
lament their sin, and their spiritual indo- 
lence. 

We read ; that, u the wicked, shall be 
turned into hell : " And the Saviour says of 
them, that they shall go " into Everlasting 
punishment." 

In many places of the Scriptures, the 
righteous, are represented, as recipients, as 
inheritors of Heaven. The Saviour, ex- 
pressly declares, that u Eternal life," by 
which, he obviously means, happiness, which 
is Heavenly, and endless, shall be their por- 
tion. 

Do we need any greater evidence, any 
stronger proof, of the necessity of being 
righteous ; — of seeking God through virtue, 
righteousness, and religion ? Of ceasing to 
be vicious, sinful, and iniquitous ; and of 
being good and holy, in our desires, our 
16 



176 



THE NECESSITY OF 



thoughts, and our nature ? Our practices ; 
our habits ; and all our actions ? 

If then, there is necessity, as there mani- 
festly is, that we should be righteous ; it is 
plainly, and evidently necessary, that we 
should not defer, or postpone, the time of 
being so : For we have no certainty, that 
the time of our lives will be lengthened, or 
prolonged ; from one year, or even from 
one hour to another. We are, every mo- 
ment, liable to die : And after death, our 
present privilege of seeking God by a life 
of righteousness, will not, if we now neg- 
lect it, be continued. Surely, therefore, we 
should not procrastinate. We should not, 
under any circumstances, delay, in the work 
of seeking God, and preparing, for a world 
to come. 

"Now, is the day of salvation." If we 
omit to improve it, another day, for aught 
we know, may be that of our condemna- 
tion, and consignment, to perdition and 
despair. 

Are any of us young? The season of 
youth, before vicious habits have become 
fixed ; and before the mind has been filled 
with worldly cares, is admirably well adapt- 



SEEKING AND SERVING GOD, ETC. 177 

ed to the purpose of becoming inured, to 
the duty, which God requires. 

Are we in middle life ? We have no 
time to lose. There may be, but a step, 
between us, and the grave ; and we should 
improve our time. 

As for the aged ; their life must be draw- 
ing to a speedy close : Or if it be length- 
ened for a while ; a want of mental energy, 
will, perhaps, be the means, of soon unfit- 
ting them, for those religious exercises, and 
spiritual exertions which are necessary, to 
work out their salvation. 

Hence the aged, the middle aged, and the 
young, should be up, and doing, whilst they 
have opportunity ; before any adverse cir- 
cumstances, shall prevent them from a 
proper discharge of duty : Before death 
shall overtake them : In short ; before their 
privilege of seeking God shall have ended. 

If any now feel a disposition to seek, 
and to serve the Lord; then this, is pecu- 
liarly, the time, for them, to seek, and to 
serve Him. The desire which they feel, is 
an evidence, that He is working in them 
by His Spirit, to persuade them to their 
duty. If they quench; if they stifle the 



178 



THE NECESSITY OF 



motions of His Spirit, within them, the 
Grace which He is thus bestowing on them, 
may be so withdrawn, that they may never 
serve Him to His acceptance : Conse- 
quently ; that they may never be saved. 

By yielding to His Grace, the influence of 
His Spirit, and by being righteous through 
its help, they should co-operate with it. 
Thus the work of seeking Him, and of ob- 
taining salvation should be accomplished. 

Let us, my hearers ; endeavor to submit 
to the motions, the strivings of the Spirit 
within us. Through its help, its influence, 
let us be renewed unto righteousness and 
holiness, and improve in the same : So shall 
we perform the work required of us, and 
secure to ourselves, a happy immortality. 

Indeed, if we faithfully engage, and per- 
severe in this work, we are sure, of success- 
fully performing it. 

The husbandman knows, that if his seed 
corn, be not watered, by rains which are 
seasonable, and suitable, his labor will be 
lost. But though he cannot command the 
showers, yet, if he be faithful, he performs 
his labor, in the hope, that God will send 
a the former, and the latter rain." 



SEEKING AND SERVING GOD, ETC. 179 

But if we labor rightly, we are more 
sure of success in our spiritual concerns ; 
than the husbandman in things which are 
temporal : For we have an absolute promise 
from God, that He will prosper our en- 
deavors if in righteousness, we truly seek 
Him. Then let us thus seek Him, that He 
may prosper us, and bless us, in our present, 
and our future state. 

Let us break up our fallow ground, and 
sow in righteousness, by purifying our na- 
ture, and our conduct. Let us sow in 
mercy, by trusting to God's mercy, for 
salvation. Let us immediately; without 
delay ; seek the Lord, by thus sowing : For 
it is time to seek Him. May He rain right- 
eousness upon us by enabling us to grow 
better and more holy; and tolbe blessed, in 
a temporal, a Spiritual, and Heavenly man- 
ner. — May we, indeed, reap in His mercy, 
by being thus blessed. 

To conclude. — The text, was addressed, 
originally, to the Jews. They had sinned ; 
and there was no way for them to escape 
from the temporal, and spiritual judgments, 
with which they were threatened, except, 
by repenting, and reforming: And then 
trusting to God's mercy. 



180 THE NECESSITY OF 

Their repentance and reformation, should 
they really have recourse to the same ; 
would be like sowing good seed, which 
would yield an increase, for their use, their 
profit, and advantage. 

Although, in case they should reform, 
they could not merit any thing at the hand 
of God ; yet they could hope and expect, 
that He would mercifully avert the threat- 
ened judgments, and condescend to bless 
them, in a temporal; in a spiritual, and 
Heavenly point of view. 

In order to reform, it was necessary that 
their hearts, which were filled with worldly 
lusts and affections, should be purified, and 
cleansed ; and made obedient, and humble. 
To purify their hearts, would be, like break- 
king up grotfhd, which is hard, fallow, and 
uncultivated ; and covered with briars, and 
with noxious weeds. 

Too long had they refused to reform, and 
to be mindful of their duty. Hence, it was 
time, that they should a seek the Lord ; " 
by repentance ; by self-examination ; by 
prayer ; by watchfulness ; by confession of 
their sins; by casting off* their hypocrisy, 
their idolatry, their avarice, their pride, and 
their trust for prosperity in their Heathen 



SEEKING AND SERVING GOD, ETC. 181 

customs, and in their own strength : In a 
word ; by obeying God, willingly, and faith- 
fully. 

Inasmuch, as, should they thus obey Him, 
they could never merit His blessing, but, 
nevertheless, could expect it, through His 
mercy and compassion ; they were directed, 
in the text to " reap in mercy." 

In case, they should speedily obey Him, 
and reform, without delay; He was pledged, 
to favor, and to bless them, exceedingly; 
abundantly ; so that the bestowal of His 
blessings, would be, like raining down right- 
eousness upon them. 

Other People, individually ; also collec- 
tively as nations ; are often sinful, and 
corrupt; and need reformation, like the 
Israelites; the Jews; to whom the text was 
originally addressed. — The text, may there- 
fore be considered as an admonition, a com- 
mand, to all people. 

It is too commonly the case, that individ- 
uals, communities, and nations ; are guilty 
of pride, and injustice ; of avarice, and op- 
pression ; of envy, hatred, and hypocrisy ; 
of infidelity, and vain-glory, and Earthly 
pleasures ; of receiving ill-obtained honor, 



182 



THE NECESSITY OF 



authority, and applause; of luxury; ex- 
travagance, and forbidden indulgences : In 
a word; of things, which are corruptible 
and corrupting : Therefore, that they forget 
God; that they seek Him not; that they con- 
tinue in unrighteousness ; and hence, that 
He not only threatens, but visits them with 
judgments : And often overthrows, and de- 
stroys them, even amidst their boasted 
prosperity, and human greatness. — And 
hence it is, that so many of our race, are 
destined to misery, in a future state: In 
another World. 

0, that individuals, families, and States, 
would reform, in all the particulars, where- 
in, they need reformation. — 0, that they 
would heed the admonition ; " Sow to your- 
selves in righteousness; reap in mercy; 
break up your fallow ground : For it is time 
to seek the Lord ; till He come, and rain 
righteousness upon you." 

May we, my hearers, obey the admoni- 
tion. — By being righteous, may we sow in 
righteousness. — By being merciful to oth- 
ers, and by trusting in the mercy of God, 
may we both sow, and reap in mercy. — 
By subduing the evil desires of our hearts. 



SEEKING AND SERVING GOD, ETC. 183 

may we break up their fallow ground, and 
may they be imbued with genuine religion. 
— By doing these things, may we truly and 
verily seek the Lord. — May we thus seek 
Him without delay; knowing, that it is, 
now, time to seek Him earnestly. — And 
may He rain upon us righteousness, by 
enabling us to be good and happy, in the 
present world, and in that which is to come. 
Amen. 



SERMON XIII. 



THE CHRISTIAN WARFARE. 



Saint Luke xii. 35. 
u Let your loins be girded about ; and your lights 

BURNING." 

As the loose and flowing garments, which 
were worn in Eastern countries, were girded 
by a girdle around the loins, and were thus 
prevented from hindering the wearers, when 
any important business was to be performed; 
so our temporal cares, avocations, and enjoy- 
ments should be properly restrained, and 
not permitted to hinder us, in the perform- 
ance of our Christian duty. 

As servants in those countries were ac- 
customed to keep their " lights burning," 
when they waited for their master's return 
home at night, or were engaged, at night, in 
any work ;— so we, should continually keep 



ff 



THE CHRISTIAN WARFARE. 



185 



in view, Christ's instructions; which are 
a Spiritual light, guiding us to what we 
should do, to be ready for him, when he shall 
come to call us from this world, by death ; 
or to judge us, after he shall have raised us 
from the Dead. 

Hence, the meaning of his command, 
when he says to us, " let your loins be 
girded about, and your lights burning," evi- 
dently is, that nothing should divert us from 
our duty ; and, that, by its performance, we 
should be prepared to meet him, when he 
shall summon us to death, and the judgment. 

This command was indeed, given to his 
Personal Disciples. Nevertheless, it is ob- 
ligatory, upon other Christians : Nay ; upon 
all men — at all times — and in all places. 

Hence, we should be always ready to 
discharge our duty. We should neither 
postpone it, nor desire to postpone it, till 
another time. No sufficient excuse could 
be rendered, for now omitting it, even if we 
were sure of living, and of having oppor- 
tunity to perform it at a future day. 

But life is short, uncertain and evan- 
escent ; and what we do, we should do 
quickly, as though the present moment 



9 



186 



THE CHRISTIAN WARFARE. 



were the last, that we should ever be privi- 
leged to enjoy. 

When the Israelites were about to leave 
Egypt for Canaan, they had their loins 
girded ; and thus kept themselves in readi- 
ness to depart. It was in this condition, 
that they eat their Passover. 

So we, who are soon to take our depart- 
ure from this world to another, should gird 
up our loins : In other words ; should yield 
obedience to Christ : And thus be ready, at 
all times, for our journey. 

We should yield this obedience, not re- 
luctantly, but willingly : Not slothfully ; but 
industriously. 

As one of the children of the Prophets, 
at the bidding of Elisha, quickly girded 
up his loins, went to Ramoth Gilead, and 
anointed Jehu to be king of Israel ; so we, 
according to the command of Christ, should 
immediately have our loins girded, by being 
ready and willing to obey him, our Divinely 
anointed King— and we should be zealously 
engaged, by rendering to him active, and 
heart-felt obedience. 

He represents our life as ^ a warfare ; " 
and us, as " his soldiers.' 5 Our sins, and the 



THE CHRISTIAN WARFARE. 187 

great adversary of men, are the enemies 
that we are obliged to encounter. If we 
would perform our duty/ by rendering him 
the service which he requires of us, we 
should endeavor to overcome effectually, 
and without delay, these enemies. 

For this purpose, we should keep our- 
selves disengaged from the vanities of the 
world : For, if we suffer them to seduce our 
affections ; instead of performing our duty, 
we shall be guilty of neglecting it : Instead 
of doing the work that he has assigned us, 
we shall be culpable, by deserting his 
service. 

We must obey, not merely a part, but the 
whole that he enjoins. Otherwise he will 
condemn us as he condemned a certain 
Euler, who kept the Divine commands 
generally, but violated that which forbids 
covetousness.— We should obey him, not 
only by having faith and repentance, and 
the other internal graces of religion; but 
by celebrating the Holy Eucharist ; by re- 
ceiving, and privileging our children to 
receive baptism; and by observing the other 
external ordinances of the Church : Other- 
wise he will say to us " these things ought 



188 THE CHRISTIAN WARFARE. 



ye to have done, and not to have left the 
other undone." 

To follow him, is, to perform our duty : 
And we should follow him without delay. 
Nothing should prevent us. What pre- 
tenses for delay, could be more plausible, 
than to bury a Father, and to bid farewell 
to Relatives and Friends ? And yet he cen- 
sured certain individuals for making these 
pretenses. 

Let us, then, promptly obey him ; like 
the Patriarch Abraham, who, when Divinely 
commanded to leave his kindred and his 
country, and to sojourn in a Foreign land, 
immediately obeyed. Let us imitate the 
Apostles, who when he said to them, " fol- 
low me," immediately "arose and followed 
him." 

He has graciously condescended to in- 
struct us in our duty : To teach us, both by 
his example and his precepts : To suffer, 
and to die for us, and in Heaven to inter- 
cede, in our behalf. 

Are we not under the strongest obliga- 
tions, to love and obey him, for favors so 
unmerited ? — Since, by these favors, he has 
given full and ample proof of his friendship 



THE CHRISTIAN WARFARE. 



189 



and affection for us, shall we not yield him 
our gratitude, our love and obedience in 
return ? Shall we not, by the performance 
of our duty, prove, that we are glad of the 
opportunity of being his disciples — his fol- 
lowers — his soldiers; and that we rejoice 
in acknowledging his kindness? 

The performance of our duty, improves 
and adorns our nature 5 and is calculated to 
make us wise and happy, both here, and 
hereafter. How can we be willing to fail 
in this performance, since such are its ef- 
fects ? Its glorious results ? 

If the Israelites were prompted to duty, 
by the promise of a temporal inheritance, 
how should we be prompted and encourag- 
ed by the promise of an inheritance, which 
is Heavenly and Eternal? — And when 
Christ lays upon us his injunctions, let us 
be ready to answer him, as the Sons of 
Eeuben answered Joshua, when they said 
to him ; " all that thou commandest us we 
will do ; and whithersoever thou sendest 
us, we will go." 

Secondly. — If we would perform our duty 
aright : If we would keep our loins girded, 
and our lights burning as we ought : If we 



190 



THE CHRISTIAN WARFARE. 



would prove ourselves to be good soldiers 
of our Divine Master Christ \ we must be 
continually on our guard against the temp- 
tations and devices of Satan. 

He is acquainted with the weakness of 
our nature ; and with the means that he 
must employ, to gain access to our hearts, 
and to captivate our affections. 

Our natural depravity renders us liable 
to be seduced by him ; and there is danger, 
that he will ruin us, except we watch and 
resist his attempts. 

He excites ambition, and other evil pas- 
sions ; blinds the understanding and other 
faculties of the soul; and disposes those 
whom he deceives, to the neglect of their 
duty, and to the commission of sin. 

If men become afraid of his deception, 
and strive to avoid it, he endeavors to dis- 
pel their fears, by persuading them that he 
is merely an imaginary being- — a mere 
phantom of ignorance, and of priestcraft. 

Full of all subtlety and mischief, he art- 
fully assails the Church; represents its min- 
istry and worship, its doctrines and Institu- 
tions, in a false point of view, and strives 
to subvert it by every means in his power. 



THE CHRISTIAN WARFARE. 191 

But we are not obliged to be victims to his 
wiles. Reason and Revelation discover to 
us, not only our duty, and the advantages 
of performing it, but the heinousness of sin, 
and the misery to which it leads. We are 
also constantly admonished by conscience, 
to do what is right, and to abstain from 
what is wrong, that it may be well with us, 
in time, and in Eternity. The Spirit of 
God, is likewise striving within us, to per- 
suade us to the renunciation of sin, and to 
the practice of piety and virtue, that we 
may be blessed, in this world, and the next. 

If we listen to what reason and con- 
science proclaim — if we submit to the 
influence of the Spirit — and strive to do 
our duty, we shall be protected against the 
crafts and assaults of Satan : God will pro- 
tect us. He will be our refuge, and our 
strength. He will preserve our "going 
out," and " our coming in." He will be 
our keeper and our strong salvation. 
. Thirdly. — To perform our duty, occasion- 
ally, is not enough. We must perform it 
habitually, and continually. As soldiers of 
Christ, we should be daily and constantly 
disciplined in practical religion, that we 
17 



192 



THE CHRISTIAN WARFARE, 



may be able to overcome sin and Satan, 
our spiritual enemies, and keep them in 
subjection. 

If we grow negligent and careless, with 
respect to the duty required of us, the ad- 
versary will take advantage of our siothful- 
ness. He will assault and destroy our 
piety ; and our spiritual ruin will ensue. 

We should therefore be vigilant and ac- 
tive in the service of Christ. With untiring 
efforts; with unremitted exertions, we should 
perform, whatever he enjoins : Whatever, 
according to the religion of his Gospel, he 
has made to be our duty. 

Many professors of Christianity, are too 
inattentive to the cause that they have 
espoused ; and to their spiritual interests. 
Instead of going forward, they go back- 
ward, in the paths of virtue, and religion. 
Instead of adhering to the apostle's admo- 
nition to " endure hardness as a good soldier 
of Jesus Christ," they shrink, notwith- 
standing their profession, even from the 
ordinary duties of such soldiers. 

Thus their loins, which were once girded, 
have been loosed : And their lights which 
were once burning, have been extinguished 



THE CHRISTIAN WARFARE. 



193 



And, as the foolish virgins, whose light had 
expired, were not admitted to the marriage, 
so, such professors, except they repent, and 
reform, will not be admitted to the presence 
of their Lord. 

And, what shall we say of those who 
make no profession ? Who have not em- 
braced religion ? Who have never attempt- 
ed to gird their loins, or to light their lamps : 
Who have neglected, and who are still neg- 
lecting "the one thing needful:" Who re- 
ject the service of Christ : And utterly re- 
fuse to be his soldiers, and his servants ? 

Exposed to the wiles of the adversary ; 
and to present and to future ruin, they 
should reform their disposition, and their 
conduct, that their doom may be averted. 

As reasonable creatures we are all bound 
to regard our own interest. We should 
therefore yield obedience to what Christ 
has commanded : For upon such obedience, 
our destiny depends. 

He is the " Judge of Quick and Dead." 
Suppose we were now summoned before 
him to be judged ; should we expect him to 
acquit, or condemn us ? Are we now living 
in a manner which he approves ? Do we 



194 



THE CHRISTIAN WARFARE. 



sustain the Christian character ? Do we 
love and worship God ? Do we love our 
fellow men, and endeavor to promote their 
happiness ? Do we co-operate with the 
Holy Spirit, which is striving to renovate 
our nature ? Have we faith in Christ as 
our Kedeerner and our Saviour ? Do we 
renounce the pomps and the vanities of the 
world ? Do we take the Bible, as the re- 
vealed word of God, and the Eule of Faith ? 
Do we adhere to the Sacraments and ordi- 
nances, which Christ has ordained for the 
Christian Church ? Have we holiness of 
heart and of life ? Do we heartily embrace 
Christianity, which reason and conscience, 
and Revelation, declare to be from God ? 

If so ; then may we be well assured, of 
much consolation in this world, and of un- 
interrupted enjoyment in the world to 
come. 

It is true, that in this life, we shall be 
afflicted. But by Divine Grace, we shall 
be comforted notwithstanding. The afflic- 
tion, by chastening us, will make us better, 
and consequently happier. 

Happy indeed are they, who guided by 
religion, make their duty, their first object. 



THE CHRISTIAN WARFARE. 



195 



They have more enjoyment than others, in 
their present probationary state : And in a 
future existence, they will be blessed with 
a happy immortality. 

The favors, which Providence now be- 
stows upon them, are a foretaste of future, 
and of greater blessings : And their pres- 
ent affliction, if they bear it as they ought, 
will, according to the sentiment of an 
apostle, work out for them, an Eternal 
weight of glory. Cheered with the hope, 
and assurance of Heaven, they are enabled 
to rejoice, at their spiritual prospects. 

But the irreligious who are neglectful of 
their duty, are very far from being happy. 
Their present pleasures, are embittered, by 
ill-boding fears for the future ; — fears which 
render their afflictions and adversities more 
severe and distressing. 

As the impious Belshazzar, though re- 
minded of the consequence of his wicked- 
ness ; and though he trembled at the con- 
sequence, continued notwithstanding in his 
reveling, till overwhelmed by destruction ; 
so the irreligious and unrighteous very fre- 
quently continue in their sin, till destroyed 
" without remedy." 



196 THE CHRISTIAN WARFARE. 



We however should be guided by wisdom. 
We should make the necessary preparation 
for the future. As soldiers of Christ, let us 
endeavor to obtain over our spiritual ene- 
mies the victory, which will be rewarded 
with Eternal life. 

If we " endure hardness " as good soldiers, 
we shall, eventually have the victory over 
our last enemy, which is death: For, we 
shall be delivered from it, by being raised 
from the dead, never again to be subjected 
to its power. 

Since our present life, is represented as a 
"warfare;" let us have our loins girded; 
and let us discharge our duty ; that in the 
end, we may be able to say with an apostle, 
" I have fought a good fight ; I have fin- 
ished my course : I have kept the faith : 
Henceforth, there is laid up for me a crown 
of righteousness." 

As our life is also compared to a race ; 
and as Heaven is the prize ; let us run in 
such a manner, that we may obtain a prize 
of so high a value. Let us heed the admo- 
nition : " So run, that ye may obtain." And 
since our future happiness, is described un- 
der the similitude of a Marriage Feast ; let 



THE CHRISTIAN WARFARE. 



197 



us put on the wedding garment, which is 
righteousness. Let our loins be girded. 
Let our lights be burning. And let us be 
like men, who are faithful servants, " wait- 
ing " for their Lord. Amen. 



SERMON XIV. 



ON BEARING FALSE WITNESS. 



Exodus xx. 35. 

"Thou shalt not bear false witness against thy 

neighbor." 

False witness, is an intentional misrepre- 
sentation, of the words, the conduct, or the 
motives of men ; and is a source of most 
mischievous consequences. 

These consequences, in Judicial proceed- 
ings, are a wrong disposition of property ; 
an unjust deprivation of character, of lib- 
erty and of life ; and many other evils too 
numerous to be detailed. 

In the daily intercourse of men with one 
another, the consequences in question, are 
not only a loss of reputation and a conse- 
quent inability to engage with usual conve- 
nience, profit and advantage, in the common 



ON BEARING FALSE WITNESS. 199 

concerns of life ; but also, 'mortified feelings, 
from which, disease and death, not unfre- 
quently result. 

As men are to be judged according to 
their deeds in the body ; he who misrepre- 
sents others ; who before a human court, or 
in ordinary conversation ; is guilty of bear- 
ing " false witness," must be responsible for 
his conduct ; and in the day of judgment, 
be subject to a condemnatory sentence. 

An oath, should be kept inviolate. What- 
ever may be its form, its meaning is always 
the same. It is an invocation of God's 
vengeance, and a renunciation of His favor, 
if the truth be not fully and unreservedly 
declared, without hesitancy, or prevarica- 
tion. He who violates it is guilty of a 
two-fold sin : Of uttering what is false in 
itself: And of disregarding his oath, which 
binds him very solemnly to the utterance 
of truth. 

Oaths, when imposed by public authority; 
or when taken, not to gratify a vain taste 
for swearing, but for the good of individuals, 
and the Public, appear to be justified by 
Scripture. 

God directed the Israelites to swear by 

18 



200 ON BEARING FALSE WITNESS. 

His name ; Saint Paul used an oath by say- 
ing to the Corinthians, a I call God for a 
record upon my soul, that to spare you I 
came not to Corinth :" And when the High 
Priest said to the Saviour, I adjure you by 
the living God that thou tell us whether 
thou be the Christ f the Saviour answered 
him without objecting to the oath. 

Hence, we explain the Saviour's prohibi- 
tion, " swear not at all," as referring only to 
profanity and unnecessary swearing in 
common conversation. 

An important use of an oath is, that he 
who takes it, may be more than ordinarily 
impressed with a sense of his duty to 
declare the truth ; and of the danger that 
results from incurring the penalty attached 
to falsehood. 

An additional use of an oath is, to make 
the impression, that by bearing false wit- 
ness, in violation of the oath, not only the 
Divine command to tell the truth, but the 
oath itself, which is a promise that should 
be kept in the highest degree sacred, will be 
broken ; and therefore the danger of pun- 
ishment increased : For he who is deliber- 
ately guilty of breaking the Divine com- 



ON BEARING FALSE WITNESS. 201 

mand under consideration, and such promise 
also, a promise the most sacred and solemn 
that can be made, is, doubtless, more guilty, 
and more obnoxious to punishment, than he 
who inadvertently, without being admon- 
ished by the sanctions of an oath, occasion- 
ally varies from the truth. 

The final use of an oath is, that he who 
is bound by it, shall declare the truth, that 
Civil, and Ecclesiastical adjudications, may 
be properly and rightly made : And that 
individuals and communities may have 
greater assurance of being correctly in- 
formed concerning what is necessary for 
them to know. 

But, notwithstanding the extreme wick- 
edness and danger of violating oaths, is 
there not reason to fear that they are often 
violated? That men are often guilty of 
deliberate and willful perjury? Have not 
some of us heard men bear witness in our 
Courts, when it would require the charity 
that " belie veth all things " to believe that 
they intended their words to be true ? 

Why is it, that their sense of right and 
wrong ; their knowledge of God's hatred to 
falsehood ; their fear of punishment, and all 



202 ON BEARING FALSE WITNESS. 

the sanctions of their oaths, and of religion, 
are not, at all times, sufficient to restrain 
them in this respect ? 

It is because of their depravity: And 
they must be renewed in the spirit of their 
minds, before there can be any certainty of 
their adhering strictly to truth, and to other 
duties. 

But, although the violation of an oath, 
must, in general, be considered as a sin of a 
more heinous nature than other falsehoods, 
yet, willful and malicious lies, fabricated and 
reported, for the purpose of injuring indi- 
viduals or communities, are sins but little 
inferior to perjury. — Although the fabrica- 
tors have not taken upon themselves the 
obligation of an oath, their sin is very great, 
and the mischief produced by it, cruel, and 
often very ruinous. 

Such lies, are a deadly species of " false 
witness and against their authors a dread- 
ful penalty is Divinely denounced. 

The crime of lying, may perhaps be 
somewhat extenuated, by shewing it to be 
committed by inadvertence, without malevo- 
lence or ill-will. But they who commit it 
in this less malignant, this extenuated form, 



ON BEARING FALSE WITNESS. 203 

should recollect that inadvertence is not 
absolutely excusable : That if they sin in- 
advertently, by bearing false witness, or 
otherwise, there is danger, that in the final 
judgment, they will be accounted as " sloth- 
ful," and therefore as "wicked" servants. 

Then should they who utter falsehood of 
any description, correct themselves. They 
should check, subdue, eradicate, the propen- 
sity by which they are influenced to speak 
of others, in a false, a disingenuous, a dis- 
paraging, or an evil manner. They should 
reform both their disposition and their prac- 
tice : For they should ever remember the 
inspired declaration, that "all liars shall 
have their part in the lake which burneth 
with fire and brimstone." 

One falsehood may indeed be more ma- 
liciously uttered, and more productive of 
mischief than another. It may therefore 
be more severely punished. But falsehood 
of every sort, is odious to God : Is forbidden 
by His law. Will it not then, be punished 
according to His justice ? 

In Scripture, liars are represented, as the 
children of the Devil. He is called their 
*■ father," and a a liar from the beginning :" 



204 ON BEARING FALSE WITNESS. 

And when the sentence, " depart ye cursed 
into Everlasting fire prepared for the devil 
and his angels/' shall be pronounced; against 
whom, if not against liars, will it be uttered? 

" Thou shalt not bear false witness against 
thy neighbor." 

This command enjoins it as a duty to 
preserve the reputation of others. It is 
broken by inventing, or by circulating what 
is slanderous. When this is done in sport, 
it is in imitation of the madman, who for 
his diversion, sets fire to buildings, and 
commits other depredations. 

But whilst the madman may be pardoned, 
as having no malicious intention, the slan- 
derer, though he may pretend to be in sport, 
is justly condemned and abhorred ; for his 
sport proceeds from malice in his heart. 

For the most part, however, sport is not 
his object, either really or in pretense. 
Sometimes his slander proceeds from a view, 
but a mistaken view to benefit himself : But 
oftener from the sole design of injuring his 
neighbor. 

We should not fail to observe what in 
general is not sufficiently considered ; that 
the moral turpitude of circulating slander 



ON BEARING FALSE WITNESS. 



205 



at " second hand/' is as great as the original 
fabrication of such slander. Hence, the 
most excellent advice of a Christian J uclge. 
"Never," says judge Hale to his children, 
a receive nor retail slander." 

They who invent, and they who circulate 
it, are alike guilty of bearing false witness: 
Alike injurious to society : And alike sub- 
ject to the condemnation of Him who 
knows the secrets of the heart, and who 
will judge all, according to their motives, 
and according to their works. 

Nor are they without fault, who listen 
with too much credulity to slanderous re- 
ports. "Be very cautious of believing ill 
of your neighbor," is an admonition, worthy 
to be engraved on the minds and hearts of 
all. It is not, how r ever, opposed to the pro- 
priety of believing a report which is true 
and well authenticated. It is merely a 
caution against being over credulous. 

A scandalous report, should be carefully 
and candidly examined before believed. — 
Duty, however, frequently requires us to 
abstain from its examination; especially 
when its truth or its falsity, can be of but 
little or of no concern to us ; and as often 



206 ON BEARING FALSE WITNESS. 



happens, the prospect of doing more harm 
than good by examining it is apparent. 

Consequently, we are not always justified 
in circulating a scandalous report, though 
we know it to be true : For we should do 
wrong in spreading it, merely to gratify our 
humor; — our malevolence, or other evil 
passions, when w T e are convinced, that its 
publicity, by bringing disgrace, not only on 
him, against whom it is raised, but on his 
relatives, or others, with whom he associ- 
ates, would be productive of more injury 
than benefit.— It is sometimes better that a 
bad person should go without detection, 
than to involve others in difficulty and ruin, 
by detecting him. 

a Thou shalt not bear false witness against 
thy neighbor." 

How often is this command violated;— 
by ascribing the good conduct of a person to 
bad motives,— by exaggerating his vices,— 
by ridiculing his virtues,— by censuring him 
too severely for his frailties,— by taunting 
him for his ignorance and mistakes, — by 
misrepresenting his words and actions,— by 
treating him with neglect, through prejudice 
or groundless suspicion,— by mischievous 



ON BEARING FALSE WITNESS. 207 



innuendoes relative to his principles and 
character, — by fabricating and spreading to 
his discredit, slanderous reports: — In short; 
by all the ways that the ingenuity of men 
can devise to calumniate one another. 

a Thou shalt not bear false witness against 
thy neighbor." 

This command requires, that men refrain 
from what is slanderous and false, not only 
in their words, but also in their behavior, 
with respect to their fellow men : For when 
they treat the virtuous and good, with neg- 
lect and contempt, they make the impression 
on others, that the persons thus treated are 
unworthy of civil and respectful treatment. 

It is proverbial, that " actions speak 
plainer than words:" And to asperse the 
character of the well deserving, by conduct- 
ing disrespectfully towards them, is as plain 
a violation of the command contained in 
the text, as to speak of them in a slander- 
ous and mendacious manner. 

They who live scandalous lives, are not, 
indeed, entitled to our attention and respect, 
equally with the good. But we should 
have proof of their bad principles and con- 
duct, before we treat them as unworthy of 
our esteem and society. 



208 



ON BEARING FALSE WITNESS. 



If we disesteem and avoid others, from 
no better evidence of their unworthiness 
than some vague rumor to their discredit ; 
a rumor which, perhaps, has originated, and 
been put in circulation by envy, hatred or 
malice, we shall often be liable to treat them 
with undeserved disrespect; and thus be 
guilty of bearing false witness against them. 
Before we credit such rumor, we should 
have satisfactory proof of its being true. 

It may be partially true, but exaggerated ; 
foremen are prone to exaggerate scandalous 
reports, and to magnify the faults of one 
another. Hence, whilst we should never 
countenance our fellow men, in what is 
criminal or vicious, we should be ready to 
make due and reasonable allowance in their 
favor, when their characters were assailed. 

We should not represent even the noto- 
riously wicked and vicious, as being more 
vile and vicious than they are. If we thus 
represent them, we disregard the command 
in the text ; for we can bear false witness 
against the wicked and unworthy, as well 
as against the more virtuous and upright. 

The Christian law of love requires, that 
we treat both the virtuous and vicious; 



ON BEARING FALSE WITNESS. 209 

both our friends and our enemies with kind- 
ness: That we sympathize with them in 
their sufferings ; that we strive to do them 
good ; that we defend them when falsely 
aspersed; that we be careful, not to believe 
or to publish what is false concerning them. 

We may, and we should, prefer the per- 
sons and society of the virtuous. But the 
happiness of the wicked, even though they 
be our enemies, should be dear to us, and 
we should endeavor to promote it. For 
this purpose, we should be kind and oblig- 
ing towards them, and should pray for their 
welfare. We should strive by affectionate 
treatment and proper reproof, to persuade 
them to the practice of goodness; and 
surely we should never calumniate or falsely 
asperse their character by any species of 
false witness. 

Since men are prone to bear false witness, 
they should be assiduous in guarding against 
so prevalent a sin. They should guard 
against it, by treating one another with 
tenderness and respect, with benevolence 
and forbearance, with good wdll and charity, 
being careful of their reputation, overlook- 
ing their frailties, forgiving them their tres- 



210 ON BEARING FALSE WITNESS. 

passes, rejoicing in their prosperity, assisting 
them in adversity, praying for the advance- 
ment of their spiritual interest, and by 
treating them in all respects, according to 
the Divine law of love, which requires 
every one, in order to be happy, to conduct 
towards others, as he wishes others to con- 
duct towards himself 

We ourselves, desire to be respected and 
well treated. We are unwilling to be slan- 
dered. Hence, we should never slander 
others : And we should recognize their right 
to require and receive from us, civility, 
respect, and good treatment. 

But, are we not often wanting in love to 
our neighbors; and therefore disposed to 
require, that they observe certain rules of 
conduct, to which we are too little inclined 
to adhere with strictness and exactness ? 

If we thus demand of them what we are 
unwilling to reciprocate, then should we 
endeavor, for the future, to obey more scru- 
pulously and strictly, that law of love, to 
which the Scriptures obliges us, with respect 
to our brethren. 

Were mankind sufficiently governed by 
this law, they would be obedient to all the 



ON BEARING FALSE WITNESS. 211 

Divine commands. — They would honor 
their parents— refrain from murder and 
voluptuousness ; — from covetousness and 
theft, and false witness 3 thus fulfilling their 
duty to their fellow men, according to the 
Second table of the Decalogue. With re- 
spect to the Supreme Being, a the one living 
and true God," they would reverence and 
honor Him, and do Him homage : They 
would " worship Him in spirit and in truth :" 
In short ; they would u have no other Gods 
before Him." They would be free from 
Idolatrous propensities and practices : From 
taking His name in vain ; And from profan- 
ing ; from desecrating His holy Sabbath ; 
and would thus, according to the First table 
of the decalogue, perform the duty required 
of them, in relation to Himself. 

Of the case before us, we are now taking 
the same view as the Apostle John takes of 
it : For like the Apostle Paul, and in imita- 
tion of the Saviour, he represents, that love 
towards God, and towards men, is the sum 
of the whole Divine law : Because this love 
is required by the Law; and produces obe- 
dience to all else that the Law enjoins. 

He further represents, that without love 



212 ON BEARING FALSE WITNESS. 

to men, there can be no love for God : For 
says that Apostle ; " if any man say, I love 
God, and hateth his brother, he is a liar." 

If then the Apostle is correct in his 
views, it is certain, that love to our brethren 
of the human family is necessary, in order 
to love and obey God as the Divine law re- 
quires. And we know from our reason, and 
our feelings; our observation and experi- 
ence, and the whole tenor of the Scriptures, 
that this love to our brethren, is also neces- 
sary, in order to perforin our duty towards 
them in obedience to the same Divine law. 

Thus it is expedient, it is necessarj^ it is 
all important, to love our fellow men, that 
we may abstain from bearing false witness 
against them, and from treating them in any 
respect wrongfully : And also, that we may 
be disposed, and may labor to do them good ; 
to perform for them kind offices; to pro- 
mote their present and future welfare : In 
short ; that we may property discharge the 
duty which we owe them, — a duty ex- 
pressed by the injunction ; " thou shalt love 
thy neighbor as thyself." 

Equally important and necessary is it, to 
love our fellow men, in order to be able to 



ON BEARING FALSE WITNESS. 213 

love God : To refrain from irreverence and 
disrespect towards Him ; to worship and to 
serve Him : In short ; to perform our duty 
towards Him according to His command ; 
" shou shalt love the Lord thy God;" and 
according to the injunction; "thou shalt 
worship the Lord thy God, and Him only 
shalt thou serve." 

What stronger incentives to the perform- 
ance of our duty to God, and our fellow 
men, could He afford us, than a deliverance 
from Hell ; — and the enjoyment of Heaven? 
The very incentives by which He proposes 
to stimulate us to this duty. 

If Heaven or Hell is the place of our 
destination according to the performance 
or the non-performance of the duty in 
question, who of us shall be so unwise, so 
foolish and so wicked, as to leave such duty 
unperformed ? 

Not only licentiousness and vice; but 
very often the wisdom and the learning of 
the world, exclude spiritual wisdom and 
knowledge from the minds of many, who 
therefore affect to consider future happiness 
and misery, not as coming realities. But, 
at the final judgment, when the veil of fu- 



214 ON BEARING FALSE WITNESS. 

turity shall be raised, and the scenes of 
another world shall open to their view, 
their mistake will awfully appear. Of this 
mistake, they indeed, even now, in the pre- 
sent life, seem to have many apprehensions. 
For, as we read, " the wicked are not at 
rest." 

May we, my hearers, during the time of 
our present probation, avoid such mistake. 
May we faithfully discharge our duty : And 
may happiness hereafter be our portion. 
Amen. 



SERMON XV. 



A SERMON FOR ADVENT SUNDAY. 



Saint Luke i. 46, 47. 

" And Mary said, My soul doth magnify the Lord : " 
" And my spirit hath rejoiced in God my Saviour." 

Such was the language of Mary, pre viously 
to the Saviour's birth ; and in view of that 
event. 

We, who are living subsequently to the 
event in question, ought, in view of it, to 
imitate her, by rejoicing in the Saviour ; 
magnifying him as the Lord ; and acknowl- 
edging him as Gocl. 

This is that season of the year, which, 
under the name of "the Advent," the 
Church has appointed for such pious and 
special meditations on his birth or nativity, 
as may qualify us for duly celebrating, at 

the proper time, so wonderful an occur- 
19 



216 A SERMON FOR ADVENT SUNDAY. 

rence, by magnifying in an especial manner, 
his Holy name; and by rejoicing in him 
publicly, as " God manifest in the flesh;" 
and as having come to save us. 

We ought, indeed, at all times, to mag- 
nify him, and to rejoice in him. But, to be 
enabled to do so truly and from the heart, 
we must be his disciples : In other words, 
Ave must conform our hearts and our lives 
to the end, the design, of his manifestation 
in the flesh. 

This design, was to cleanse us from our 
sin : To purify us, and make us righteous 
in his sight; that we might be partakers 
of a spiritual — a Heavenly Inheritance 
beyond the grave. 

But, he will never carry into effect this 
design, except we co-operate with him, by 
endeavoring to be made righteous; to be 
purified and cleansed ; and thereby to be 
the heirs of such Inheritance. 

We ourselves, must therefore endeavor, 
must labor, to be righteous, before he will 
make us so, and thereby enable us to re- 
joice in him as our Saviour, according to 
the design of his personal appearance in 
the world. 



A SERMON FOR ADVENT SUNDAY. 217 



He has, in himself, given us an example 
of purity and righteousness : And we read 
of him that he was " Holy, harmless, and 
undefiled." 

We ought to follow his example. To en- 
able us to follow it, to be good, to be upright 
and righteous ; he has died for us, pursuant 
to his design in becoming incarnate, and ap- 
pearing as we read of him, " in the fashion 
of a man." 

By virtue of his death ; In other words, 
by Divine Grace given through the merits 
of his death ; we have power, he has 
clothed us with ability, to be holy, to obey 
his commands, to magnify his name, to re- 
joice in him as the Lord of all things, to 
trust in him as our Saviour and our God, 
and finally, to be happy in the future. 

It is, in fact, in consideration of being 
judged worthy to escape from the woe, and 
to attain to the happiness, of another world, 
if we live righteously in this ; that we 
should be inclined, and should strive thus 
to live. 

It is a truth taught by reason, and more 
clearly and fully by Revelation, that God, 
at the end of the world, will judge all men, 



218 A SERMON FOE ADVENT SUNDAY. 

and reward every person, according to his 
works. 

Throughout the whole Scripture., the cer- 
tainty, not only of future happiness as re- 
sulting from the performance of duty in 
the present life ; but of future misery as 
resulting from the non-performance of that 
duty, is fully and explicitly revealed. 

Thus mankind are furnished with the 
strongest of all possible motives to perform 
their duty ; a motive having Everlasting 
happiness for its object. 

Whilst many are giving satisfactory evi- 
dence that they are duly influenced by this 
motive ; are attaining to the object to which 
it leads ; are enabled to rejoice in God their 
Saviour ; there are, on the contrary, many 
who are furnishing no such evidence ; whose 
inclination to sin, is continually preventing 
them from a discharge of their duty, and ex- 
posing them to the misery of the future. 

The former class of persons endeavor to 
become acquainted with their duty. Hence, 
they derive instruction from reason and 
Revelation, and from the experience of 
themselves and of other Christians. They 
strive also to perform their duty : For a 



A SERMON FOR ADVENT SUNDAY. 219 

knowledge of it, without, at the same time 
performing it, would be to them a painful ac- 
quisition. They renounce whatever comes 
in collision with its performance, upon which, 
they know, that their spiritual and Eternal 
interests depend. They receive Holy Writ 
as their true and proper guide. They find 
it 66 profitable for doctrine, for reproof, for 
instruction in righteousness :" For enabling 
them to magnify the Saviour as the Lord ; 
to rejoice in him as God ; and to become 
the recipients of blessedness hereafter. 

By the Parable of the poor man, whose 
soul, after his decease, was transferred to a 
place of happiness; and of the rich man, 
whose soul, after he had died, was confined 
in a place of torment ; and by other parts 
of the Sacred Volume ; it is evident, that 
in the interval between death and the 
resurrection: In other w r ords; that whilst 
the soul is separated from the body, there 
is a state of happiness different from that 
which will be in Heaven after the dissolu- 
tion of the present world : And also, that 
there is a place of misery different from 
that which will be in Hell, after the resur- 
rection and the final judgment. 



220 A SERMON FOR ADVENT SUNDAY. 

We may also observe, that they who shall 
be happy or miserable, in the Eternal World, 
after the resurrection and the judgment, 
will, by no means be so, in the same de- 
gree : For Eevelation plainly instructs us, 
that in that Eternal World, men will be re- 
warded or punished, in proportion as their 
character, their principles, and conduct, have 
been good or evil, in their present state of 
trial, in this life : Much being required from 
those to whom much has been given; and 
but little from those on whom but little has 
been bestowed. 

The time of the resurrection of the Dead, 
and of the General judgment, which will 
immediately succeed the resurrection, is 
known, not to men, nor to Angels ; but to 
God only. It is indeed to be, at the end 
of the world. But the time when the end 
of the world shall come, is unknown, ex- 
cept to Him who is Infinite in knowledge. 

Our Saviour Christ is constituted Judge : 
For he is " the only begotten Son of the 
Father : " And we read, that " the Father 
hath committed all judgment to the Son." 

Glorious indeed, will be the execution of 
the judgment by our Saviour, at his Second 



A SERMON FOR ADVENT SUNDAY. 221 



advent. Attended by his angels, he will 
descend to the Earth, whilst the trump of 
God will be made to sound. Then, sitting 
66 on the throne of his glory/' and all nations 
beiing gathered before him, he will judge 
them. 

They in the grave, will rise and be judged. 
The good, who will be said to be dead in 
Christ, will rise first ; and afterwards the 
wicked; whilst they, w r ho without having 
tasted death, shall be" alive at the second 
advent, this second coming of the Saviour, 
will be " changed," and required to receive 
judgment. 

Inasmuch as we know not how r soon we 
shall be placed " before the judgment seat 
of Christ : " How soon we shall be made to 
answer at his tribunal, for the deeds done 
in our bodies : For our thoughts, our w r orcls, 
our principles and actions ; w x e ought to be 
speedily, diligently, and steadfastly, good 
and righteous, inwardly in our hearts, and 
outwardly in our lives, that w r e may at ail 
times be ready, properly prepared, to be 
judged and acquitted by him, and be ad- 
mitted to his Heavenly rest. 

In no other way, than by being good and 



222 A SERMON FOR ADVENT SUNDAY. 

righteous, can we be prepared; duly and 
rightly qualified, to exult, like Mary, in the 
first coming of the Saviour. In no other 
way, can we be qualified like Mary, to meet 
him, to exult in him, and receive his appro- 
bation ; when at his second coming, he shall 
appear in glorious majesty to judge the 
world. 

Our righteousness, should be that which 
consists in faith, repentance, and good works; 
that is, in holiness of heart, and of life. 
Such righteousness, will cause us to say, 
in the language of Mary, "my soul doth 
magnify the Lord ; and my spirit hath re- 
joiced in God my Saviour:" And will also 
cause our sentiments, and feelings to cor- 
respond with the language. Such right- 
eousness, will recommend us to the Divine 
favor, "in the hour of death, and in the 
day of judgment." 

Then let us magnify our Lord and Saviour 
J esus Christ ; by ascribing to him, praise, 
honor and thanksgiving. Let us rejoice in 
him as our God. Let us exult and be glad 
in him as that glorious and Divine Being, 
who is able and willing to save us, if we 
yield him our obedience. Let us especially, 



A SERMON FOR ADVENT SUNDAY. 223 



in this season of u Advent/' praise and mag- 
nify his name, that we may be the better 
prepared for rightly and duly celebrating 
his nativity, and by thus celebrating it, be 
the more inclined to reverence, magnify 
and praise him ; to serve, worship and obey 
him. 

We should exalt, and magnify his name, 
because in his human nature, he is pure, 
immaculate, and holy : Because in his 
Divine nature, he is clothed with the attri- 
butes of Deity : Because he is the Creator, 
and Sustainer, the Benefactor and Redeemer 
of the human race : And especially because 
as a Redeemer, he gives to us and to all 
men, the privilege of being righteous ; and, 
consequently of being happy, in the world 
to come. 

We should indeed magnify and honor the 
Father and the Holy Ghost, as w r ell as Christ: 
For each of these is, verify and truly God. 
The Scripture teaches, that in the Godhead, 
there are these Three. That they are also 
66 of one substance, power and Eternity : " 
Therefore that God is one indivisible and 
Eternal Being, existing in a Trinity of 
Persons. 

■ 20 



224 



A SERMON FOR ADVENT SUNDAY. 



Let us therefore rejoice in the Triune 
God. Let us live virtuously, religiously 
and Godly ; that we may be enabled to 
rejoice in Him rightly according to His will. 

Let us live, as we ought to live, in the 
performance of our duty. Let us be, as 
we ought to be, possessed of the Christian 
graces. Then, shall we be able to say, and 
shall be inclined to say, with the Psalmist ; 
" I will magnify thee God my king ; and I 
will praise thy name." — -"Every day will 
I give thanks unto thee."- — " Great is the 
Lord, and marvelous — worthy to be praised." 

If according to the Divine commands, we 
be good and righteous, we shall be enabled, 
even in adversity and affliction, to rejoice. 
To say with one of the Ancient prophets ; 
u I will rejoice in the Lord ; I will joy in the 
God of my salvation." 

If we serve the Lord, He will be our sup- 
port ; our protector, comforter and friend. 
He will repair our losses, supply our wants ; 
and lead us safely through the difficulties 
and dangers to which we are exposed. 

In the language of a prophet, we are 
therefore, by serving God, privileged to say ; 
u I will greatly rejoice in the Lord ; my 



A SERMON FOR ADVENT SUNDAY. 225 

soul shall be joyful in my God, for He hath 
clothed me with the garments of salvation ; 
He hath covered me with a robe of right- 
eousness." 

However much we may here be troubled, 
or impoverished, persecuted or despised ; 
yet, we should consider that God, if we trust 
in Him, will be our refuge : Will extend to 
us relief : And will enable us to rejoice in 
Him as our all sufficient portion. 

He is the strength, as well as the salva- 
tion of His people. He will therefore, if 
we serve Him, enable us to rejoice and be 
happy, in a good degree, in the present 
world ; and to an extent that will be Infi- 
nite and Eternal in the world to come. 

Then let us serve Him u with a perfect 
heart and willing mind." Let us worship 
Him 66 in spirit and in truth." Let us fear 
Him with a filial fear, and be obedient to 
His commands. Let us love and adore Him, 
and seek to do His will. Let us be resigned 
to His Providence, submissive to His gov- 
ernment, and thankful for His mercies. 

Let us live in such a manner, that we 
may be able both in life, and in death to 
&ay i a My soul doth magnify the Lord ; and 



226 A SERMON FOR ADVENT SUNDAY, 



my spirit hath rejoiced in God my Saviour:' 5 
And may God in His mercy, through Christ, 
save us with an Everlasting salvation, and 
bless us, with Eternal blessings, in the man- 
sions prepared in Heaven for the righteous 
Amen. 



SERMON XVI. 
A SERMON FOR CHRISTMAS. 



Saint Luke ii. 14. 

' Glory to God in the highest : And on Earth, peace, — 
good will towards men." 

These words were uttered by angels, at 
the nativity of the Saviour. One of them 
had conveyed the " glad tidings " of that 
nativity to a company of shepherds. Then 
there was " suddenly " with him, as we read, 
a multitude of the Heavenly host ; of other 
Angels ; praising God, in the beautiful, the 
sublime, the inimitable language of the 
text. 

Surely that nativity was a wonderful 
event. It was surelv of the greatest im- 
portance. It was surely to result in conse- 
quences great and glorious ; in exalted and 
extraordinary good ; or those Angelic, those 



228 



A SERMON FOR CHRISTMAS. 



Spiritual and sinless beings that dwell in the 
Heavenly mansions; in the presence and 
around the throne of Jehovah ; would not 
have descended to the Earth, and exultingiy 
with joy raised their voices, in acclamations 
of praise to the Creator - and in predictions 
of peace and good will to mankind. 

That nativity was indeed of extraordi- 
nary; nay, of Infinite importance to the 
human race. It was evidence, it was proof, 
that the Saviour, who had so long been ex- 
pected, and who had been Prophetically 
announced as "the desire of all nations," 
had eventually appeared : That as " God 
manifest in the flesh," he would establish 
amongst men his spiritual kingdom ; would 
perpetuate it on the earth during the con- 
tinuance of time ; would then transfer it to 
Heaven ; and would there give it a durable, 
an Everlasting existence. 

The nativity of which we speak, per- 
tained to a series of events enabling the 
human family to regain their title to future 
and Eternal happiness; a title which by 
their sin they had forfeited. Such happi- 
ness redounds to God's glory. Hence it 
was, that in the nativity in question, Angels 



A SERMON FOR CHRISTMAS. 229 

were interested : For they are ever inter- 
ested in whatever is promotive of human 
happiness, and the glory of the Supreme 
Being. 

" Glory to God/' was therefore a proper 
theme for the Heavenly host, on receiving 
intelligence, that Jesus the Saviour ; that 
Christ the Messiah, had been born in the 
city of Bethlehem. 

Men, more than Angels, however, were 
interested, as they now are, and as they 
ever will be, in the birth of the Blessed 
Jesus. For except that birth had occurred, 
the plan of human salvation would not have 
been executed, and human happiness would 
forever have been lost. 

If therefore the birth, the nativitv of 
Jesus Christ, was an occurrence, which 
rightly and properly occasioned Angels, 
whose happiness was not materially in- 
volved in it, to shout in ascriptions of 
praise to their Maker • how can men, 
whose happiness and salvation depend on 
it, withhold such ascriptions ? 

u Shall angels sing praises, and Seraphs rejoice, 
" And man not be joyful ; not join his glad voice ; 
" Since Christ has descended from mansions above ; 
" To welcome mankind to the arms of his love % " 



230 A SERMON FOR CHRISTMAS. 

It well becomes men, it is indeed their 
duty, to rejoice with a holy joy ; to exult 
in a religious manner; and to offer unto 
God, thanksgiving, and praise, and honor, 
and great glory ; in consideration that by 
His appointment and His counsel, the Sa- 
viour, who is their Lord and Redeemer, who 
is the son of man and the son of God, who 
is possessed of Divinity and humanity, and 
who is therefore both God and man, has 
become incarnate, and made atonement for 
their sin ; so that by Divine Grace, given 
through the efficacy of that atonement, 
they are enabled to repent, and to live 
soberly, righteously and Godly, a.ncl thereby 
to attain to a happy immortality, which, by 
their inherent, and their actual sin, they 
have forfeited and lost. 

My Brethren : It well becomes us, at all 
times ; and especially on the anniversary of 
the Saviour's birth, to glorify God. Well 
may we say to Him ; " glory be to thee 
God :" u We praise thee, we bless thee, we 
worship thee, we glorify thee, we give 
thanks to thee;"— "for all thy goodness 
and loving kindness to us and to all men ; 
and above all, for thine inestimable love," 



A SERMON FOR CHRISTMAS. 231 

in sending thine only begotten Son, to take 
upon himself " the form and the fashion of 
a man ; " and to offer himself a sacrifice for 
the sin of men ; for giving them thy Divine 
Grace ; and for affording them the means 
of securing, of obtaining for themselves, a 
Heavenly inheritance. 

The joy, with which we should be filled, 
should be, not of an Earthly and vain na- 
ture ; but of a Heavenly, a holy, a religious 
character. Hence, it should be accompa- 
nied, attended, intermingled, with a penitent 
sorrow for sin ; with a lively and steadfast 
faith in the Father, the Son, and the Holy 
Ghost, the three Divine persons in the God- 
head ; and also with virtuous and righteous 
acts ; in short ; with all those internal quali- 
ties of the heart, and those external proper- 
ties of conduct, of which Christianity, the 
religion of the Gospel is constituted. 

Secondly. — The peace, and the good will, 
announced to mankind, by Angels, in the 
language of the text, should be considered, 
not only as proper causes, of joy to the in- 
telligent creatures of Heaven and of earth, 
but also as proper and just reasons, why 
God should be glorified and praised by such 
creatures. 



232 



A SERMON FOR CHRISTMAS. 



At the original creation of man, the good 
will and peace, which we are now considering, 
existed between him and God : For he was 
then innocent and holy ; was obedient to 
God's Divine law ; was filled with reverence 
and love, and a filial fear towards his Maker ; 
was influenced by no motives or desires, 
passions or propensities, but those which 
were good ; was governed by no principles 
but those which were right • and was ac- 
customed to no practices, and swayed by no 
habits but those which were righteous. 
Hence it was, that peace, good will and 
love, were proffered to him, and were ex- 
ercised towards him, by the Creator, and 
were accepted and reciprocated by him. 

But by becoming, in consequence of his 
voluntary sin, corrupt and disobedient, he 
was affected with enmity and hostility, with 
ill will and hatred, towards the Author of 
his being, who could no longer be at peace 
with him, and continue to impart to him, 
good will and spiritual favors, and Heavenly 
benedictions, and preserve with him spiritual 
communion and a holy intercourse. 

God, according to the holiness and justice 
of His nature, cannot be at peace with men, 



A SERMON FOR CHRISTMAS. 233 

or any of His moral agents, and continue to 
make them the subjects of His beneficence 
and good will, when they corrupt themselves 
by a violation of His law ; by acting in op- 
position to His commands ; by yielding to 
sinful and wicked temptations ; and by suf- 
fering or allowing themselves to be tainted 
by vicious and vile appetites and passions, 
and to be led astray by the same, from the 
path of duty. 

He is willing ; He desires, to have with 
His moral creatures, a holy and continued 
peace. He is willing and desirous, that they 
should forever be recipients of His good 
will and His choicest blessings. But He 
will not, He cannot, according to His nature 
and His law, extend to them these favors, 
give to them these privileges, bestow on 
them these inestimable benefits, except on 
the terms that He prescribes ; in other 
words ; except they repent of sin, believe 
in His existence and His promises, and be 
imbued with holiness and righteousness. 
By Divine Grace given them through the 
atonement made by Christ, He enables them 
thus to repent, thus to believe, and thus 
to be imbued. 



234 A SERMON FOR CHRISTMAS. 



Hence we may easily perceive, that if 
there had been no incarnation and nativity 
of Christ, there would have been for them 
no atonement : Consequently they would 
not have received the Divine Grace ; and 
would not have been able to repent and be 
holy 5 so that the peace and the good will 
which originally existed between them and 
God, and which by their sin they have for- 
feited and lost, they could never have re- 
gained; and they would have been Ever- 
lastingly under the Divine wrath. The 
penalty of their sin, even Eternal misery, 
would have been inflicted on them. 

But glory to God : He has provided a 
way through Christ, whereby there may be 
a restoration of peace and good will between 
Himself and all men ; so that we and all 
others, are privileged to w ork out our salva- 
tion, and attain to the felicity, the blessed- 
ness, the happiness, the honors, the glories 
and the joys, of a future, an enduring, and 
a Heavenly world. 

But if we feel in our bosoms, no holy 
joy, on account of the fact, that the Saviour 
has become incarnate to save us ; if we 
have no disposition to honor and glorify 



A SERMON FOR CHRISTMAS. 



235 



God for placing us in a state of salvability, 
through the incarnation and nativity, the 
death and resurrection, the ascension and 
intercession of Christ : If by refusing to be 
good and holy, we refuse to make due im- 
provement of Divine Grace : In other 
words ; if we quench, oppose, and resist the 
Holy Spirit, which is striving, and working, 
and operating, in our minds, our consciences 
and hearts ; to convince us of sin, to re- 
prove us for the same, and to persuade us to 
forsake it ; and to teach and persuade us, to 
know and perform our duty : Then, on the 
one hand, we shall lose all Heavenly enjoy- 
ments ; and on the other hand, "be as 
miserable as we now make ourselves 
sinful." 

They who have no joy at the advent 
of Christ, and who are not disposed to 
praise the Almighty and glorify His name 
for that advent, should consider, that the 
fault is to be attributed, not to God, but 
themselves. If thev are without faith, holi- 
ness and repentance, and therefore, without 
a well grounded hope of Heaven, their sit- 
uation results from their own perverseness 
and spiritual indolence, 



236 A SERMON FOR CHRISTMAS. 

Let us, my Brethren, in a pious and de- 
vout manner, ever be joyful and glad in 
the Saviour. Let us ever praise the Most 
High and ascribe to Him glory ; for send- 
ing His only begotten Son, to be a propitia- 
tion for our sins. May we ever have peace 
and reconciliation with God : And between 
Him and us, may there ever be good will 
and love, in this world and the next; in 
time and Eternity. * 

May we ever realize, that u the peace of 
God which passeth all understanding, keeps 
our hearts and minds, in the knowledge and 
the love of God, and of His son Jesus Christ 
our Lord : " And may we experience, that 
a the blessing of God Almighty, the Father, 
the Son, and the Holy Ghost, is amongst us, 
and remains with us," individually, and also 
in our collective capacity as a church. 

Third!?/. — The angelic announcement of 
peace and good will, an announcement 
made in the presence and the hearing of 
Jewish shepherds, at the birth of Jesus, the 
spiritual king of Jews and of Gentiles, 
should be considered, ag likewise referring 
to the social intercourse of men ; to their 
feelings, and their conduct, towards one 
another, 



A SERMON FOR CHRISTMAS. 



237 



In consequence of their depravity, occa- 
sioned by their sin and their transgression, 
they are too often, and too generally pos- 
sessed of ill will and embittered feelings, 
towards their fellow men, in relation to 
whom, their conduct, is therefore, too fre- 
quently, too generally, and too extensively 
fraught, with hostility, instead of peace ; 
with duplicity and finesse, circumvention 
dishonesty and fraud; instead of ingenu- 
ousness, honesty and probity, benevolence, 
charity and kindness. 

Thus it comes to pass ; that individuals 
and families, neighborhoods and communi- 
nities, States and nations, are too often in- 
volved, in mutual jealousies and disagree- 
ments; animosities and contentions; and 
inflict injuries, and commit depredations, on 
each others' rights. 

To portray all the evils, that have re- 
sulted, and that are now resulting, from the 
want of peace and good will amongst men ; 
would present the human character in such 
a point of view, that seriously to reflect on 
it, would, it should seem, awaken very 
solemn, awful, and tender sensations, in the 
bosoms, even of the most unprincipled and 
abandoned, 



238 



A SERMON FOR CHRISTMAS. 



What adds to the melancholy aspect of 
the picture is, that many who profess to be 
actuated by the principles of religion, and 
by the feelings of peace and good will; 
both feel and act, contrary to their profes- 
sion ; and thus exhibit evidence, that they 
are lovers of discord, more than of peace; 
the promoters, not so much of good will 
and of friendly affection, as of ill will and 
strife, of violence and confusion. 

Hence we are left to the reflection ; that 
not only they who are indifferent to religion, 
and they who are either secretly or openly 
opposed to it; but many who pretend to 
embrace it ; to make it their rule of life ; 
to be peaceably disposed; and to possess 
and exercise good will and love, towards 
their brethren ; are guilty of wars, and of 
civil dissensions ; of dissimulation and ava- 
rice ; of cruelty and oppression ; and of 
every species of sin and crime ; wickedness 
and iniquity. 

But, glory to God: For bad as the child- 
ren of men are ; there are, notwithstanding, 
amongst them, many who are truly religi- 
ous ; who follow after peace ; who are 
affected with kindness, good will and love ; 



A SERMON FOR CHRISTMAS. 



239 



and who, by their influence and example, 
restrain, to a considerable extent, many 
others, from what is wrong and unjust, 
vicious and unrighteous. 

We should therefore further consider ; 
that however bad the world may be ; it 
would be infinitely worse ; and would ex- 
perience much more violence and confusion, 
suffering and distress, than it now experi- 
ences ; were there not found in it, many 
who are really peaceable and religious ; who 
are filled with the spirit of good w r ill ; and 
who labor to promote amongst others, piety 
and virtue, goodness and morality. 

We ought still further to reflect; that 
whoever is disposed to peace and good will; 
or to anything else of a moral and religious 
nature ; is thereto inclined, through the 
influence of the Divine Grace, which is 
given through the incarnation and the death 
of Christ ; and which, so far as it influences 
an individual to morality and virtue ; thus 
far produces in such individual, the true 
religion. 

Glory and honor, are therefore due to the 
Father, for sending Christ, to become incar- 
nate, and to be the author of this religion ;— 
21 



240 



A SERMON FOR CHRISTMAS. 



and to Christ, for condescending to be sent, 
and for becoming such an author ;— and to 
the Holy Ghost, for imparting a spiritual 
knowledge of this religion, to all such, as 
are willing, to be therein instructed. 

Fourthly. — There is now, as there ever has 
been, and as there ever will be, but one true 
religion in the world. This religion, though 
derived, through the incarnation and the 
death of Christ, has been embraced by the 
truly good, in every age ; as well under the 
Patriarchal and Jewish Economies, as the 
Christian Dispensation. For the incarna- 
tion and the death of Christ, have, ever, 
and rightly, been considered, as having vir- 
tually, though not literally, occurred, as 
soon as our First parents had transgressed ; 
nay ; before they, or the world, had been 
created, or made. 

They, who, in an intelligent and saving 
manner, received the religion in question, 
before the advent of Christ, looked forward 
to him, and had faith in him, as yet to 
come. — They, who, in like manner, and 
since the advent of Christ, have received 
this religion, have looked back to him, and 
had faith in him as having come, and as 
having executed his Earthly mission. 



A SERMON FOR CHRISTMAS. 



241 



And, although, there have been, in the 
world, comparatively but few, that have 
intelligently, 66 with full purpose of heart," 
and in a saving manner, embraced this 
religion; yet the announcement in the 
text, of peace and good will amongst men 
on the Earth ; whether we consider the an- 
nouncement as declarative of what had 
already been; or as Prophetical of what 
should be in future time ; has been verified, 
fulfilled, in those few, who have faithfully 
served God, and exerted a virtuous, a 
wholesome and religious influence upon 
others. 

But glory to God : The time is coming, 
when this announcement, this angelic dec- 
laration, shall be verified, fulfilled, to an 
unlimited extent. When the people of 
every country, and of all nations, shall be 
savingly converted to the true religion. 
When every human being shall be filled 
with the spirit of peace, and good will, 
charity and benevolence. When a all shall 
know the Lord, from the lea^t to the great- 
est." When " the knowledge of God, shall 
cover the earth, as the waters cover the 
sea." When "Satan shall be bbund," and 



242 A SERMON FOR CHRISTMAS. 

not be permitted to interrupt the peace, the 
good will and harmony, that shall univer- 
sally prevail. 

The Scriptures specify a thousand years, 
for the continuance of that happy time. 
It will, indeed, be a glorious Millennium. 
We would that it were present. Then the 
Church, of which, Christ, our glorious 
Redeemer, is the Spiritual head, shall be 
established in every part of the habitable 
globe, and " all nations shall flow unto it." 

With an eye of faith, in the Divine 
promises, my Brethren ; look forward to 
that happy time; and see the prosperity 
and triumph, in which the Church will 
then be arrayed. See it thronged with 
the inhabitants of the whole Earth. In 
the language of the Poet : 

" See a long race, its spacious courts adorn ; 
" See future sons and daughters yet unborn ; 
" In crowding ranks, on every side arise, 
" Demanding life, impatient for the skies. 
" See barbarous nations at its gates attend ; 
" Walk in its light, and in its temples bend." 

In consideration of that happy time ; 
that glorious era of the world ; we may 
well exclaim, with Angels, in the language 
of the text, " Glory to God in the highest." 



A SERMON FOR CHRISTMAS. 



243 



But taking the Apocalypse, or Revela- 
tion of Saint John for our guide, we shall 
find ; that after the expiration of the thou- 
sand years, in which, the Church, will be so 
gloriously prosperous and triumphant, there 
will be a degeneracy of many, who will oppose 
and assail the Church, which in Apocalyptical 
language, is called "The Holy City;" but 
who will be overcome : Will be consumed 
and destroyed, by fire coming down from 
Heaven ; so that the Church will continue 
to be flourishing and renovated, if not in its 
millennial glory and splendor, yet in much 
prosperity, to the end of the world, when 
time shall be no longer. 

Then, the bodies of the dead, will be re- 
organized, and revived into life again ; and 
be re-possessed by the souls, that had been, 
by the process of death, separated from 
them ; and will be so changed and modified, 
as to be bodies that will be spiritual ; and 
not, as before death, bodies that were nat- 
ural. The last generations of men on the 
Earth ; — the generations that will be living 
without having died, when the bodies of 
the dead shall be raised, at the end of the 
world ; will, likewise be so changed, that 
their bodies, will also be spiritual. 



244 A SERMON FOR CHRISTMAS. 

Then Christ, in great glory, and attended 
by Angels, will re-appear: Will come again: 
And all shall behold his Second advent. 
And he will judge the whole human race ; 
and will transfer to Heaven, those who have 
here lived rightly and religiously ; and 
have been guided by the spirit of peace 
and good will : But he will dispose of the 
irreligious and wicked, according to the 
declaration of a Prophet, who says : a The 
wicked shall be turned into hell ; and all 
they that forget God." 

The righteous, having been admitted into 
Heaven, will there be partakers of its end- 
less enjoyments. Happiness, which is pure, 
and perfect, and unalloyed, and endless, will 
be their Inheritance. 

May we, my hearers, so live, and so die ; 
that we may be accounted worthy to be 
sharers, in that Heavenly Inheritance of 
happiness. Amen. 



SERMON XVII. 



A SERMON FOR EPIPHANY. 



Saint Mathew ii. 1. 
u There came wise men from the East, to Jerusalem." 

The object of these wise men, as we learn 
from the context, was, to seek for Jesus, the 
Infant Saviour: To honor him with gifts" 
And to worship him. 

They were Heathen philosophers, of more 
than ordinary learning and ability, for the 
time in which they lived. They were also 
good men; since they believed in the 
Saviour, and offered him their worship. 

Whence they came, is unknown ; since in 
their time, men of their character, inhabited 
several countries of the East. 

It is probable, however, that they came 
from Arabia, since the gifts of gold, frank- 
incense and myrrh, which they presented to 



246 



A SERMON FOR EPIPHANY. 



him, were productions, which Arabia afford- 
ed in abundance. 

They had probably read in the Jewish 
Scriptures, that the Saviour would appear 
in the world. They must, at least, have 
heard the report of his coming, a report, 
which, originating in those Scriptures; had 
spread through several Eastern nations. 

God had also given them a special inti- 
mation of the Saviour's birth, by causing 
them to see a luminous appearance called 
"a Star," which, perhaps, was the Glorious 
"Shechinah," or " Light," representing the 
Spiritual presence of the Saviour, who is 
the Second Person in the Trinity. 

This Star, was Divinely sent before them, 
to guide them to the place, where the 
Saviour was to be found. 

But, an important consideration suggested 
by the text, is, that Heathen men, entered 
on a lengthy journey, to worship him ac- 
ceptably; thus intimating, that salvation 
through him, was not confined to the Jews, 
but extended also to the Gentiles. 

The Jews, though God's chosen people, 
had, through their Fabled traditions, and 
the licentiousness of their lives, rendered 



A SERMON FOR EPIPHANY. 247 

themselves incapable of rightly understand- 
ing the Divine Oracles, which He had espe- 
cially entrusted to their keeping. 

They read in those Oracles, of a promised 
Saviour, who was to be their Ruler. But, 
they were so little qualified for understand- 
ing Spiritual truth, that, they supposed that 
he would come as their temporal King, to 
exalt them as a nation. 

They never expected him as a Spiritual 
King. Much less did they think that the 
Gentiles could be admitted to his Kingdom. 
They viewed themselves as being so pecu- 
liarly the favorites of God, that He would 
bestow on them exclusively His favor. 

Thus a few individuals in a Heathen 
country, had a better understanding of the 
Jewish Scriptures, in relation to the Saviour, 
than the generality of the Jews themselves: 
And being guided by a star, sought out the 
place where he was, and worshiped him. 

There were, indeed, some, among the 
Jews, who believed in his Divinity and wor- 
shiped him, even in his infancy ; as for 
instance, his mother Mary, and her husband 
Joseph : Also Simeon and Anna. Zacharias, 
and Elizabeth ; and the shepherds, to whom 



250 



A SERMON FOR EPIPHANY. 



merit for the hereditary sinfulness, and for 
the actual transgression of all. 

But faith in his Divinity ; repentance for 
sin ; and righteousness of life; are the terms, 
on which the propitiation and atonement, 
can be made effectual for the salvation and 
the happiness of men. To those, therefore, 
who refuse a compliance with these terms, 
the atonement, with respect to future hap- 
piness, is unavailing. 

This atonement, was literally made, by 
his death upon the cross : But it was vir- 
tually made before the existence of any of 
our race, or the formation of the earth. He 
is therefore, in Scripture, said^to be, " a lamb 
slain from," that is, before " the foundation 
of the world." 

The same repentance, righteousness and 
faith, that under the economy of Chris- 
tianity, are required for obtaining the bene- 
fits, of the atonement, were also required for 
obtaining the same benefits, under the Pa- 
triarchal, and Jewish Dispensations. — We 
say the same faith; for, according to the 
Scripture, there is no other name than that 
of Christ; there never has been ; neither will 
there ever be, any other given amongst men, 
whereby they can be saved. 



A SERMON FOR EPIPHANY. 251 

This is the faith, which occasioned Job to 
say ; " I know that my Redeemer liveth-:" 
And Saint Paul to declare ; that, u being 
justified by faith, we have peace with God, 
through our Lord Jesus Christ." It is that 
by which Moses was enabled to " esteem the 
reproaches of Christ, as greater treasures 
than the riches of Egypt :" And to which 
Saint John alludes, as enabling Christians 
to u overcome the world." It is the faith, 
by which holy men, both before, and since 
the nativity of Christ, have been able to 
prefer suffering and disgrace, to the renun- 
ciation of the true religion. 

When our Saviour said to his disciples ; 
"except ye be converted, and become as 
little children, ye shall not enter into the 
Kingdom of Heaven it should seem, that 
he intended to represent children, if not as 
having personal faith and repentance, of 
which they are supposed to be incapable, 
yet, as being, at the least, comparatively 
good, in consequence of Divine Grace be- 
stowed on them, through the merits of his 
death. 

It should seem, that he intended to incul- 
cate the doctrine, that children, although 



252 



A SERMON FOB EPIPHANY. 



their disposition and their actions, are, to 
some extent, sinful ; have no voluntary sin ; 
inasmuch as they are not moral agents : 
That all their sin, is that which is hereditary; 
which has been communicated to them, 
through their ancestors; and for which, 
there has been, by his death, a full, suffici- 
ent, and complete atonement. 

It should seem, that he intended, there- 
fore, to teach ; that children, in the sight of 
God, are placed on the footing of those, who 
in mature age, repent ; perform good works; 
and have faith: that children, are conse- 
quently, qualified for Heaven : That happi- 
ness in future, will be their portion. 

And why is not this happiness attainable 
by such of the Gentiles, or Heathen, as are 
pious, virtuous and religious ? Such as re- 
pent, and become holy in their hearts, and 
in the conduct of their lives ? And have 
some degree of the right faith, inasmuch as 
they believe in God, and inasmuch as Christ 
is God Himself? 

They indeed know not that Christ has 
become Incarnate, and has died. Hence it 
is, that in his death as an atonement, they 
neither have nor are required to have, that 



A SERMON FOK EPIPHANY. 



253 



full and unwavering faith which others who 
are privileged with the written Gospel, are 
commanded to possess. 

God has informed us, that the Rule by 
which he will judge the world is, that He 
will require men to render Him an account, 
in proportion to their privileges and ability 
in the present life. 

Hence, the Jews, w 7 ho were in possession 
of the Oracles of the Old Testament, and 
were therefore more able than the Heathen 
to have a correct knowledge of Christ's 
character and Spiritual Kingdom, were con- 
sequently bound to have a greater and 
more enlightened faith in his name ; and to 
discharge more thoroughly and perfectly 
the obligations of human duty. 

Were it otherwise : Were the Heathen 
obliged to improve their one talent of 
knowledge and ability, to as great an 
amount, as the Jews were obliged to improve 
their five ; our notions of justice would be 
confounded. The Parable of the talents 
would seem for no other purpose than to 
mystify the truth ; and it would be difficult 
to ascertain the meaning of the Scripture 
which informs us, that men, in order to be 



254 



A SERMON FOR EPIPHANY. 



happy, must perform their duty according 
to their knowledge of it, — according to their 
ability to obtain this knowledge ; and there- 
fore according to their power to perform 
such duty. God bestows upon Christians 
ten talents of Spiritual knowledge. He re- 
veals to them more fully than to others, the 
plan of salvation; a knowledge of himself ; 
and the duty which He requires of man. 

He instructs them, not only by reason, 
and the Oracles of the Old Testament, but 
also by the Gospel, as in the New Testa- 
ment, recorded. 

They are therefore responsible for more 
faith, more spiritual improvement, than was 
ever required of the Heathen, or even 
of the Jews. 

They know full well that they are sinful, 
exposed for their sin to the wTath of God, 
and unable to escape from punishment, ex- 
cept by the aid of Divine Grace bestowed 
through the merits of the death of Christ. 

They know that Christ has suffered in 
his humanity; his Divinity making that 
suffering effectual, through Divine Grace, 
for their salvation and their Everlasting 
happiness, on condition, and only on condi- 



A SERMON FOR EPIPHANY. 



255 



tion, that according to the requirements of 
the Gospel, they obey God, by having in 
their hearts, holiness and faith • and in their 
conduct, righteousness and goodness. 

They constitute the Christian Church, 
which is a continuance of the Patriarchal 
and Jewish churches, under a new Dispen- 
sation. 

Christ is their spiritual king. He is equal 
with the Father and the Holy Ghost : And 
these Three are One God, to whom obedi- 
ence and worship should be rendered. 

They who are truly Christians, will wor- 
ship God, and submit to the requirements 
of the Gospel. They will not be induced 
to neglect the performance of what they 
know to be their duty. 

They will endeavor to improve in good- 
ness ; to grow in grace ; — by the study of 
the Scripture : By Private, and by Public 
prayer : By attending to the worship and 
the service of the Church ; by receiving 
properly its sacraments ; by adhering to 
its ministry, and ordinances : And they will 
discharge the duty of instructing rightly 
and religiously their children : Of bringing 
them up, " in the nurture and admonition 



256 



A SERMON FOR EPIPHANY. 



of the Lord." They will use their exer- 
tions, their endeavors, for the benefit not 
only of themselves, and their households, 
but of others. 

And now let us seriously inquire ; whether 
we are possessed of the Christian graces. 
Whether we can lay claim, rightly and 
justly to the Christian character. Whether 
we are really and truly Christians ; having 
the faith, and performing the works of 
God's people ; the Saviour's servants. 

If so, we shall be as anxious to enjoy in 
our hearts, the Holy Spirit, the spiritual 
presence of the Saviour, who is ? God 
manifest in the flesh," as "the wise men 
of the East " were, to behold him visibly 
and personally, in Bethlehem. 

As a f star " was Divinely sent, to guide 
and direct them to the place where he was 
on the Earth ; so the Scripture is Divinely 
sent to lead and to guide us to his Holier 
and Higher place, in Heaven. 

As that Star, represented his unseen and 
Holy Spirit ; the Spirit of the Father ; the 
Holy Ghost ; even God Himself ; so also, 
the Bible represents the same unseen and 
Eternal Spirit. 



A SERMON FOR EPIPHANY. 



257 



As this Holy Spirit, operating on the 
hearts of the " Wise men/' caused them to 
follow the leading of that Star; so may 
the same Spirit, working within our hearts 
and minds, influence and incline us to 
follow and obey the teaching of the Bible. 

As the wise men presented to the Saviour 
Earthly gifts, and thereby honored and 
acknowledged him as the Lord of the Earth 
and the Universe ; so let us, in like manner, 
honor and acknowledge him, by contribu- 
ting of our Earthly substance for the sup- 
port of his Gospel; the worship of his 
name ; and the building up of his spiritual 
kingdom amongst men. 

As the wise men rejoiced in the Saviour 
and worshiped him; so let us rejoice in 
him. Let us worship and adore him, as we 
worship and adore the Father and the Holy 
Ghost : And may we be saved in a world 
without end. Amen. 



SEEMON XVIII. 



A SERMON FOR ASH- WEDNESDAY. 



Eirst Corinthians xv. 31. 

" I PROTEST, BY YOUR REJOICING, WHICH I HAVE IN CHRIST 

Jesus Our Lord, I die daily." 

The object of the apostle, in this text of 
Scripture, evidently was, to declare, that as 
death separates men from the present life, 
and from Earthly enjoyments; so he, by 
weaning his affections from such enjoy- 
ments, and from life itself ; experienced, 
daily and continually, that which resembles 
death. 

That what he said was true, he protested 
by the rejoicing of the Corinthians ; a rejoic- 
ing in which he participated ; which he had 
in common with them ; which was because 
he and they had become Christians; and 
which, therefore, might be truly said, to be 



A SERMON FOR ASH- WEDNESDAY. 259 

in Christ ; inasmuch as Christ is the author 
and bestower of Christianity. 

He thus exhibited himself as an example 
which should be imitated, when he said, 
when he solemnly protested, that he died 
daily ; and thereby intended to assert, not 
that he literally died, by a separation of 
his soul from his body; a separation, in 
which death essentially consists ; but, that 
by weaning his affections from the world, 
and the things that are in the world ; from 
life ; and the enjoyments, the pleasures, and 
the vanities attending it ; he experienced, 
he felt, within himself, a change representa- 
tive of death ; a change, which may indeed 
be termed death in a figurative sense : A 
change which implied, that he was con- 
tinually " dying unto sin ; and living unto 
righteousness : " A change which afforded 
proof, that he was qualified to do his duty 
here ; and to be a recipient of happiness 
hereafter. 

Since, then^ we ought to take the apostle 
for an example ; and to imitate him, by 
dying "daily;" in other words, by wean- 
ing our affections from the world; — We 
proceed to consider more particularly; 



260 A SERMON FOR ASH-WED NESFAY. 

What it is, thus to imitate him: And, to 
consider; the encouragement which we 
have for so doing. 

To imitate the apostle, by weaning our 
affections from the world ; — by dying unto 
sin, and by living unto righteousness ; we 
must really and truly, both love and prac- 
tice virtue, piety, and goodness : And we 
must positively dislike ; we must hate, and 
renounce, what is vicious, unrighteous and 
iniquitous. 

True it is, that our natural disposition is 
corrupt ; — in other words ; that our affec- 
tions, our desires, are naturally sinful, in- 
clined to what is evil, and opposed to what 
is good. How, then, is this disposition ; how 
are these desires to be changed, in such a 
manner, that we may be enabled to love ; 
and to practice, goodness ? And to hate, 
and avoid wickedness ? 

The Scripture, as every one who rightly 
reads, and correctly understands it may 
discover ; informs us ; that through the 
merits of Christ's death and suffering; the 
assistance ; the Grace of God, is imparted 
to us. That we as free, or moral agents, 
are thereby enabled so to overcome our 



A SERMON FOR ASH-WEDNESDAY. 261 

corrupt nature ; our evil disposition ; as to 
change it from sinfulness to goodness : So 
to subdue our vicious passions, or affections, 
as to cleanse them from unrighteousness, 
and to make them holy : And so to reform 
ourselves, as to be practically good. 

It is then, by accepting and improving 
Divine Grace, which is bestowed upon us, 
through Christ, that we are able to purify 
ourselves ; and by this means, to love and 
follow what is righteous, good and right ; 
and to hate and forsake unrighteousness, 
wickedness, and vice. 

We are not, however, instructed by the 
Scripture, that we are able, by Divine 
Grace, in the present life, to overcome 
wholly, absolutely, and entirely, our de- 
pravity ; and to be completely, perfectly, 
and fully, righteous and upright. 

Our love for goodness, however much we 
may endeavor to improve it, will, therefore 
be sullied with some impurity. Our hatred 
to vice, will ever continue to be mixed, 
with some remaining fondness for what is 
sinful : And our actions, will always exhibit 
more or less of our degeneracy and frailty. 

Hence it is, that as Christians ; as indi- 



262 A SERMON FOR ASH- WEDNESDAY, 

viduals that have accepted the Divine 
Grace ; as persons whose nature and affec- 
tions have been transformed from a state of 
sin, to a state of goodness, we are represented 
in the Scripture, as being yet imperfect; 
and as being soldiers, whose business whilst 
we live, will be, to have a warfare with our 
sins, which are our worst enemies, and which 
we must endeavor, to the utmost of our 
ability to conquer and to destroy. 

As the Israelites conquered Canaan ; as 
by virtue of the conquest, God permitted 
them to inhabit that country, and to flourish 
in it ; although they there left unsubdued 
some of the Canaanitish tribes, which they 
were commanded to subdue and destroy 
utterly ; so the Christian conquers his de- 
praved nature, his wicked heart, by over- 
coming its evil propensities, and causing it 
to be holy; and is Divinely permitted to 
possess it in its conquered, its converted, or 
righteous state ; and to be accounted as a 
virtuous and good person in the sight of 
God; whilst, through human frailty, he 
leaves, as he is obliged to leave, in his na- 
ture, some remains of its evil desires, pro- 
pensities, or affections. 



A SERMON FOR ASH- WEDNESDAY. 263 

He finds, that the difference between his 
sinful or unconverted, and his good, his con- 
verted, or righteous state is this: — That 
the former state is that, in which his wick- 
edness prevailed over all the goodness, to 
which Divine Grace was endeavoring to 
prompt him ; and with which, this Grace, 
in some degree, inspired him : That the 
latter state, is that, in which his goodness, 
by the same Divine Grace, is predominant ; 
whilst, at the same time, he is not wholly 
divested of desires, and practices, which are 
evil. 

Indeed Christians, even the best of them, 
should consider; not, that they have, at- 
tained ; or that they can, attain * to abso- 
lute perfection ; to a state which is wholly 
sinless, in the present life : But, that they 
ought to labor assiduously, to come as near 
as possible to such a state. 

Hence, they should make continual op- 
position to those remains of indwelling cor- 
ruption, that are in their hearts ; and to 
those evil practices and habits, to which 
they are addicted, or which, they are liable 
to adopt. 

Thus, they should not only maintain the 



264 A SERMON FOR ASH-WEDNESDAY. 

goodness that they have acquired, but they 
should progress in goodness; and grow better 
and better ; more and more perfect, whilst 
they live. In no other way, can they " die 
unto sin." In no other way, can they " live 
unto righteousness." In no other way, can 
they religiously rejoice. In no other way, 
can they prevent themselves from relapsing 
into that natural or unconverted state, 
from which they have been delivered. 

To die unto sin, is to repent of it. To 
relax our anxiety for temporal enjoyments. 
To weaken our desire for Earthly things. 
To wean our affections from the pleasures 
afforded by time and sense. To loose our 
hold upon the world. In short : To dimin- 
ish our attachments to life, and to things of 
an Earthly and worldly nature : And thus 
to experience what is similar to natural 
death, which will sever us from these 
things ; and from that life ; and dissipate 
such attachments. And we should not only, 
in this manner, die unto sin ; but in imita- 
tion of the great apostle to the Gentiles, 
we should thus die " daily that is con- 
tinually. 

The declaration of that Apostle, that he 



A SERMON FOR ASH-WEDNESDAY. 265 

so died " daily/' is proof, that although he 
was pre-eminent as a Saint, he had, notwith- 
standing, wrong desires, sins, and tempta- 
tions, to encounter, and to overcome ; and 
is a solemn warning to us all, that we also, 
have temptations, evil propensities, sins, 
and vices, to subdue, and to keep in sub- 
jection. 

To live unto righteousness, is to increase 
our anxiety to be righteous. To strengthen 
our desire for Heavenly joys. To place our 
affections more and more, "on things above." 
To make our attachment to virtue and to 
holiness, continually stronger. To make 
constant and due improvement in religion ; 
in our love and practice of what is good. 
To "grow in grace;" and in the hope and 
assurance of a blessed immortality. In 
short : To be more and more obedient to 
the Divine commands : Conformed to the 
Divine will : Resigned to the Dispensations 
of Divine Providence : Holy in our hearts, 
and righteous in our lives: That in this 
world, we may have spiritual comfort and 
consolation, as a foretaste of Heaven; 
and in the world to come, may have the 
spiritual peace, and joy, and honor, and 



266 A SERMON FOR ASH- WEDNESDAY. 

happiness, and glory, which, in Heaven, are 
reserved for those who here die unto sin ; 
and " live soberly, righteously, and Godly." 

We should not only live in this manner 
at the present time ; but we should continue 
so to live, whilst life shall be prolonged. 
Saint Paul thus lived. Hence, he spake 
of " pressing towards the mark of the prize 
of the high calling of God in Christ Jesus:" 
That is, of increasing, of improving, per- 
severingly, and constantly, in religion ; and 
of thereby making more and more sure, 
salvation and happiness, in future. 

It is, at all times our duty to repent of 
sin, and to be humble. To loose our hold 
upon the world ; upon things of a temporal 
nature ; that we may live the more soberly 
and Godly. Yet, it is highly proper to 
appoint, as the Church has appointed, 
special times, for a strict and special per- 
formance of this duty, which, otherwise, 
might be oftener forgotten, neglected, or 
imperfectly performed. And what time is 
better calculated to impress upon our minds 
the propriety and necessity of attending to 
the duty in question, than the time, the 
season of Lent? Which season for the 



A SERMON FOR ASH-WEDNESDAY. 267 

present year, this day commences; and 
which, by directing ; by leading us ; to re- 
flect, on Christ's death and suffering, and 
the Divine Grace, that we thereby receive, 
for enabling us " to die unto sin, and to live 
unto righteousness;" is intended particu- 
larly to admonish and persuade us, thus to 
die " daily ; " and thus to live constantly. 

Then let us, during this season, and at all 
times, endeavor to wean our affections from 
the world : To loose the ties which bind 
us to Earthly and perishable objects : To 
moderate our desires for temporal enjoy- 
ments : And especially to suppress all ambi- 
tious, covetous, and other sinful feelings : 
To humble ourselves before God, by repent- 
ance, by prayer, by such a manner, and in 
such degree, of abstinence from Earthly en- 
joyments, as conscience shall direct ; and 
by other tokens of humility : And then to 
commit ourselves, and all that Ave possess, 
to God's Providential care ; that we may 
verily " die unto sin, and live unto right- 
eousness." 

The encouragement, which we have, thus 
to die : and thus to live ; is, that we may 
be blessed with Spiritual blessings, in time 



268 A SERMON FOR ASH-WEDNESDAY. 

and Eternity : And like Saint Paul, and his 
brethren at Corinth, be able to rejoice in 
Christ Jesus Our Lord, for such inestimable 
blessings. 

Had Christ not suffered ; had he not died ; 
Divine Grace, would be withheld from us ; 
and we should therefore be deprived of 
every temporal and spiritual comfort in the 
present life ; and of happiness, and of every 
spiritual favor in the future world. Noth- 
ing but continued and unremitted sorrow, 
pain and woe, would be our portion, here, 
and hereafter. 

But, by Divine Grace* bestowed through 
the merits of his death, we receive many 
temporal enjoyments in this world; whether 
we remain in a natural and unconverted 
state ; or be delivered from that state, " by 
dying unto sin." 

A better relish, however, is given to these 
enjoyments, and they afford us more satis- 
faction, when our nature is changed by 
Grace, and we have practically embraced 
Christianity. 

When our nature is tbus changed ; when 
religion is sincerely embraced by us ; then, 
and not till then, are we the recipients, of 



A SERMON FOR ASH- WEDNESDAY. 269 

those spiritual blessings, which prove that 
we are in the way to Heaven. Then, and 
not till then, are we entitled to the happi- 
ness, the honors and the glories, of the 
future world. 

But, by relaxing our efforts to be good 
and holy ; our spiritual blessings in this 
life ; and our title to future happiness ; to 
Heavenly enjoyments • may be lost, after 
having been received. 

Surely, therefore, we should be stimulated 
to seek and obtain religion ; by a spiritual 
change in our affections, and our conduct : 
And not only to obtain it, but to persevere 
in it, lest we lose it, and consequently lose 
a Heavenly Inheritance. 

To persevere in Religion, implies, that 
we make in it, due and constant improve- 
ment ; by progressing in virtue, and good- 
ness ; by perfecting more and more in our 
hearts and our lives, the Christian graces ; 
and by thus living more and more in obedi- 
ence to God's commands. 

To perform our duty aright, as God re- 
quires us to perform it : To die " daily " 
unto sin, like the Apostle Paul : And to 
live unto righteousness, we we ought to 
live ; we must thus persevere. 



270 A SERMON FOR ASH-WEDNESDAY. 

We must ; in this manner, put our meas- 
ure, our talent, of Grace and of spiritual 
privileges to usury. We must thus improve 
them, during our probation, our present 
state of trial: Otherwise, we shall be ac- 
cused as being " slothful," and therefore, as 
a wicked " servants ; and meet with a con- 
demnatory sentence, when, at the great 
day of account, we shall stand at the tri- 
bunal of him who is 66 Judge, of Quick and 
Dead." 

As we value our peace and happiness in 
the present world : As we would be sharers 
in the happiness of the world to come : As 
we would have eventually, a dwelling place 
in Heaven: — As, on the other hand, we 
would avoid spiritual condemnation, and 
fearful forebodings for ourselves, in time : 
As we would escape from interminable woe 
in Eternity : Let us be, unwearied in our 
efforts, unremitting in our exertions ; to ab- 
stain from vice ; to avoid sin ; to be good 
and righteous;, to do our duty; — in a 
word, to be Christians. 

God has placed our destiny in our own 
power. As we shall perform, or neglect 
our duty here ; He will give to us, or with- 



A SERMON FOR ASH-WEDNESDAY. 271 

hold from us, the blessings, the good things, 
which He has prepared in the Heavenly 
mansions, for the righteous. 

He will not force upon us these blessings, 
if, by persisting in wickedness, we refuse 
them : Nor, will He withhold them from 
us, if we strive to obtain them, by the per- 
formance of our duty, in obedience to His 
laws. 

Let us therefore religiously and devo- 
tedly, endeavor to discharge our duty. Let 
us die daily unto sin : Let us live unto 
righteousness : That, like the apostle and 
his Corinthian Brethren, we may be able to 
rejoice, with a spiritual joy : That w r e may 
be entitled to a Heavenly Inheritance : And 
may God, in His mercy, through Christ, 
give us the fruition of such Inheritance, in 
a world without end. Amen. 



24 



SERMON XIX. 



A LENTEN SERMON. 



2 Chronicles xx. 3. 

" And Jehoshaphat feared ; and set himself to seek 
the Lord ; and proclaimed a fast throughout all 

JUDAH." 

The Scriptural Biography of Jehoshaphat, 
King of Judah, represents him as being a 
wise and good King ; nevertheless, as being 
guilty of certain deviations from the path 
of duty. 

A notorious instance of his being thus 
guilty, was a confederacy which he made 
with Ahab, a wicked and Idolatrous King 
of Israel. 

In consequence of this confederacy, these 
two Kings, made war upon Ramoth Gilead, 
and were defeated; Ahab being slain by 
the enemy, and Jehoshaphat escaping from 
the same fate, because when he saw that he 



A LENTEN SERMON. 



273 



was overcome in battle, he became sensible 
of his sin, in uniting with Ahab ; and made 
acknowledgment of his fault; prayed to 
God for assistance • and trusted in Divine 
mercy for deliverance. 

In a short time afterwards, the Moabites, 
the Ammonites, and the Inhabitants of 
Mount Seir, invaded his kingdom, and 
took possession of Engeddi. They had 
heard of his defeat at Eamoth Gilead, and 
of the Divine displeasure towards him 
for his alliance with the King of Israel. 
Hence, they thought him less formidable 
than they had previously considered him ; 
and they intended to subject him, and his 
people, to their power. 

To avert the calamity, with which he 
was threatened; " He set himself to seek the 
Lord." 

We may well suppose, that he made mili- 
tary preparations against his enemies. But 
his chief preparation was, in the proclama- 
tion of a " Fast"; and in gathering his 
people together, to ask for the help of 
God. 

The consequence was, that he prevailed 
against his enemies : That they were smit- 
ten : That thev destroved one another. 



274 



A LENTEN SERMON. 



It thus appears from his history ; that at 
Kamoth Gilead, his life was saved through 
his prayer to God, and his trust in the Di- 
vine protection. That before the wilderness 
of Jeruel, at, or near, Engeddi, he and his 
people, through prayer and fasting, and the 
acknowledgment of their sins, became vic- 
torious over an enemy, by which their coun- 
try was invaded. 

We, too, have difficulties and clangers to 
encounter: And it becomes us to imitate 
the example of Jehoshaphat, and the chil- 
dren of Judah. To humble ourselves for 
our sins. To fast, and to pray. To put our 
trust and confidence in God ; and implore 
His aid to sustain and defend us in our pre- 
sent probationary state. 

As individuals, we are exposed to misfor- 
tunes in our temporal affairs: To tempta- 
tions and injuries in our spiritual concerns : 
To mental and bodily afflictions: To be- 
reavements and to sudden death. 

As a nation, we are exposed to injury, 
not only from such laws as are bad in them- 
selves ; but from a wrong interpretation, 
and a wrong execution of such as are in 
themselves good: From fraud and mis- 



A LENTEN SERMON. 



275 



management in our Public business : From 
civil dissension and from war. From the 
enmity of other nations : And from calami- 
ties which are Providential. 

As belonging to the Church, we are liable 
to be harassed by unworthy members, and 
their real and pretended friends: And by 
those who are in secret, and in open hostil- 
ity to the Church; to its ministry and 
worship, to its doctrines and sacraments. 

But to whatever clangers, we are individ- 
ually, or collectively, exposed : With what- 
ever trials and adversities we are afflicted : 
We should remember, that for our sin we 
are deserving of them all : And that we 
ought by fasting and by prayer ; and by 
obedience to the Divine commands, to pro- 
pitiate the favor of Almighty God; that He 
may " turn from us all those evils that we 
most justly have deserved." 

A connection had been formed between 
the families of Jehoshaphat and Ahab ; for 
the son of the former, had been married to 
the daughter of the latter. 

Without doubt this connection was an 
inducement to Jehoshaphat, to go from 
Jerusalem, on a visit to Ahab, at Samaria, 



276 A LENTEN SERMON. 

His visit afforded Ahab an opportunity 
to entertain him with a splendid feast: To 
caress and to flatter him : And finally, to 
persuade him to unite the army of Judah, 
with the army of Israel, in an unholy war 
against Eamoth Gilead. This war, was dis- 
astrous and disgraceful to Jehoshaphat. It 
also led him into another war, with the 
children of Moab and of Amnion, and their 
allies. 

Thus his family connection with the 
Idolatrous House of Ahab, caused him to 
commit other sins, which, eventually, in- 
volved him in adversity and trouble. 

As it was with him, so is it, too frequently 
with us. One act of our sinful intimacy with 
the wicked, produces another, until we find 
ourselves encompassed with many difficul- 
ties and dangers. 

We should therefore like Jehoshaphat 
and the children of Judah, when they were 
assembled at the fast, proclaimed by that 
King, have a realizing sense of our sins, and 
endeavor to avert the calamities which flow 
from such sins; and should endeavor to 
make our peace with God, by humbling 
ourselves before Him ; by prayer ; and by 



A LENTEN SERMON. 



277 



fasting ; and by a reformation of our con- 
duct. 

Have we, in any respect u followed the 
multitude, to do evil V Have we participat- 
ed in the pride, the ambition, or the avarice 
of the world ? In mendacious words, intem- 
perance, or slander ? In any act of oppres- 
sion, or any unhallowed intrigues for power 
or for Popular applause? In harshness or 
severity to our enemies ? In any unkind- 
ness to friends, relatives, or neighbors ? 
In luxury, extravagance, or vain amuse- 
ments ? In any neglect of the service, the 
worship, or the sacraments of the Church ? 
In contempt for its Ministry, or any of its 
ordinances ? In short ; have we been the 
associates of sinners, by any species of sin, 
immorality, or vice ? If so, we have rea- 
son like Jehoshaphat to fear : Like him to 
set ourselves to seek the Lord: Like him, 
and the children of Judah to fast and to 
pray ; to humble ourselves before God ; to 
purify our hearts and to reform our lives. 

Do we acknowledge the necessity of 
prayer, of humility and repentance; of 
purity of heart, and of conduct ; and at 
the same time, doubt the propriety of fast- 
ing ? 



278 



A LENTEN SERMON. 



We should remember that God command- 
ed the Israelites to keep a Public fast, on 
the tenth day of the seventh month. That 
in addition to this, the Jews had Public and 
Annual fasts, on the fourth, the fifth, the 
seventh, and the tenth months. That among 
the Israelites and their posterity the Jews, 
there were many pious persons, as for in- 
stance, Moses and Elijah ; David and Daniel, 
and others, who had Private fastings, or 
such as each individual prescribed for him- 
self. That our Saviour fasted, and thereby 
set an example, which, without doubt, he 
intended that Christians should imitate. 
That he sanctioned the practice of fasting, 
by saying to his disciples; "when ye fast, 
be not as the hypocrites, of a sad counte- 
nance." Likewise, that the apostles fasted : 
For, says the Sacred historian concerning 
Paul and Barnabas ; cc when they had or- 
dained them Elders in every Church, and 
had prayed with fasting, they commended 
them to the Lord, on whom they believed 
and Paul himself speaks of his own dis- 
tresses, imprisonments, and fastings. Finally; 
that fasting was practiced by Christians in 
the apostolic age, and in the ages immedi- 



A LENTEN SERMON. 



279 



ately succeeding it. In a word ; that it has 
obtained in the Christian Church from its 
first establishment, to the present time. 

Nor should the benefits of fasting be 
questioned, when we reflect, that it was a 
means of causing the evils w^hich God had 
denounced against Ahab, to be deferred ; 
and the destruction of the Ninevites to be 
averted : and that our Saviour had recourse 
to it, when he cast evil spirits out of men. 

Fasting, may therefore be considered as 
one of the good works, which we are bound 
to perform. Says an apostle ; " we are cre- 
ated in Christ Jesus to good works, which 
God hath ordained, that we should walk in 
them." 

He intends not to teach us, that we can 
merit salvation by our works : For he says, 
in another place, " by Grace are ye saved, 
through faith." 

He means to instruct us ; that good works 
are the fruits, and evidence of faith, and 
the necessary proof, of possessing Grace, 
sufficiently to be saved ; of being obedient 
to God, and justified before Him. 

Therefore, to fast, under the impression, 
that by fasting, and other good works, we 



280 



A LENTEN SERMON. 



can purchase, or deserve the enjoyment of 
Heaven, would be vain. It would seem to 
deny that the grace of God, through the 
merits of Christ's death, is the cause of sal- 
vation. It would be like the fasting of the 
Pharisee, who boasted, that he practiced it 
twice a week ; that he was not like other 
men ; and seemed by his boasting to sup- 
pose himself to be worthy of happiness, in- 
dependently of Divine Grace. God declares, 
by the Prophet Isaiah, that He abhors and 
hates such fasting. 

Fasting should therefore be practiced from 
the right motives. From pure and upright in- 
tentions of the heart. From a sincere desire 
to please God : To be submissive to His 
will : To be obedient to His law. 

Hence, it should consist, not only in oc- 
casional abstinence from food ; but, in heart 
felt repentance for sin : In praying for the 
Divine forgiveness and assistance : And, in 
pure and sincere desires, and firm resolu- 
tions, to be righteous, in the future. 

The propriety of fasting at particular 
times, in preference to other times, is evident 
from the answer of the Saviour to the ques- 
tion; 6i why do the disciples of John fast 



A LENTEN SERMON. 



281 



often, and make prayers ;" — " and likewise 
the disciples of the Pharisees ? But thine 
eat and drink." 

Says the Saviour in reply ; " can ye make 
the children of the Bride chamber fast, 
while the Bridegroom is w T ith them? But 
the days will come, w 7 hen the bridegroom 
shall be taken aw^ay from them : Then shall 
they fast in those days." 

We should also remember what Solomon 
asserts: That "to every thing there is a 
season ; and a time to every purpose." 

The Church has appointed as times of 
fasting, certain days, which she recommends 
to be kept, according to the purpose for 
which they are thus designated from other 
portions of the year! These days, are easily 
distinguished from others, since they are 
specified in our " Book of Common Prayer." 

None of them are more important than 
the " Forty days of Lent," which include 
the anniversary of the sufferings and the 
death of our Saviour : and which precede 
the Annual festival of his glorious resurrec- 
tion from the dead. 

As this season of fasting and humiliation 
is now present with us, may our outward 



282 A LENTEN SERMON. 



behavior correspond with the humiliation 
and repentance, which we profess to feel, at 
this period of the year. With humility and 
penitence, may we call to mind, the sins 
which caused our Saviour to suffer; to 
bleed, and to die upon the cross. 

May we devote much of our time to 
self examination; to prayer, and religious 
exercises. May we duly meditate on the 
plan of salvation, and the doctrines of the 
Gospel, and be thankful that we are re- 
deemed through Christ, from sin and Eter- 
nal death. 

We should, however, as we have said, 
avoid the error of supposing that we can 
merit salvation. 

God, it is true, bestows salvation, on con- 
dition of obedience : Not, however, because 
that obedience, is meritorious in His sight: 
But because He, as the Supreme Proprietor, 
Governor, and Disposer of men, and of all 
things, is pleased so to do. 

" By Grace are ye saved, 5 ' says an apostle : 
And we should remember, that temporal 
and spiritual blessings ; and future salvation, 
are unmerited by us. That they are in- 
deed God's gifts. That they flow from His 
Grace. 



A LENTEN SERMON. 



283 



To conclude. — Though fasting is a duty ; 
neither Christ nor the Church, has prescrib- 
ed the measure of it: In other words, the 
precise extent to which it shall be practiced. 
Every Christian, therefore, is left very 
much to the determination of his own con- 
science, in relation to the extent, the degree, 
of his fasting ; and from what he shall 
chiefly abstain. 

Finally : — May our fasting and our other 
works, be performed in such a manner, that 
"we may so pass through things temporal, 
that we shall not lose the good things 
which are eternal;" but be blessed with the 
Everlasting enjoyment of what God has 
prepared in Heaven for the righteous. 
Amen. 



SERMON XX. 



A SERMON FOR GOOD-FRIDAY. 



Acts of the Apostles iii. 18. 

" But those things, which God before had shewed, by 
the mouth of all hls prophets ; that christ should 
suffer ; He HATH so fulfilled." 

These words, are a part of a discourse, 
addressed by the apostle Peter, to a Jewish 
assembly, in the temple at J erusalem. 

He had just performed a miracle, by 
curing the lameness of a person, at the 
Easternmost gate of the temple ; and the 
assembly, were wondering at the miracle. 

In his discourse, he charged upon his 
hearers, their Rulers, and the Jews gen- 
erally, the crime of putting Christ to death ; 
and he admonished them to repent of that 
crime, and of their other sins, that God 
might forgive them, and save them, not- 



A SERMON FOR GOOD-FRIDAY. 285 

withstanding their great and accumulated 
guilt. 

He palliated, in some degree, their guilt, 
by observing that they had incurred it 
through ignorance; and in the text, he 
asserted, that the sufferings of Christ, were 
according to the predictions of the Prophets; 
and that God had caused these predictions 
to be fulfilled. 

He intended, however, by no means, to 
declare, that God, to fulfill these predictions, 
had excited the J ews to put Christ to death ; 
But, that by His Providence, He had so 
overruled their voluntary conduct, that they 
had been the instruments of fulfilling His 
purpose that Christ should suffer and die, 
to make an atonement for sin ; — a purpose 
which as we may well believe, God could 
have accomplished in some other way, had 
not the J ews been voluntarily the instru- 
ments of its accomplishment. 

The sufferings of Christ, are therefore, 
the subject of our text; and we proceed, 
according to the tenor of this subject, with a 
few observations : First : On his character. 
Secondly : On the nature of what he suffered. 
And ; Thirdly : On the reason, or design of 
his suffering. 



286 A SERMON FOR GOOD-FRIDAY. 

First. — The character of Christ, was that 
of a Personage, who was, at once, Human 
and Divine. He was possessed of human 
nature, and the attributes of the Supreme 
Being. He united in one Person, humanity 
and Divinity. Various descriptions given 
of him by Revelation, shew very clearly 
and conclusively that he was man ; whilst 
the worship, and many of the Titles, Attri- 
butes, and Acts, which the Scripture repre- 
sents as proper to be abscribed to him, 
prove incontestably, that he was likewise 
God. 

That he was man, is very evident. His 
body was seen and known to be human : 
And the Scripture speaking concerning 
Christians as being called his children says 
expressly ; " forasmuch then, as the children 
are partakers of flesh and blood, he also 
himself likewise took part of the same." 

He had a human soul. It is affirmed of 
him, that he " increased in wisdom." This 
affirmation could have no reference to his 
body ; for wisdom is not a property of a 
material body, but of the soul, or the spirit 
of a sentient being. Nor could the affirma- 
tion refer to God's Spirit of which Christ 



A SERMON FOR GOOD-FRIDAY. 287 

was possessed, and in which consisted his 
Divinity ; for that Spirit was from Eternity 
infinite in wisdom, in which it could there- 
fore admit of no increase. Nor, lastly ; 
could the affirmation be made of Christ's 
soul as being that of an Angel ; for the 
soul of Christ was united to his body ; and 
Angels are without bodies ; they are purely 
spirits. The soul of Christ, is consequently 
to be considered as being human ; for none 
will subject themselves to so much absurdity 
as to suppose that he was a finite creature, 
whose proper residence was neither on the 
Earth, nor in Heaven, but in some distant 
part of the material creation. 

He said of his soul that it was " sorrow- 
ful." Hence, he had a soul distinct from 
his body, and from God's Eternal Spirit ; 
for neither that Spirit, nor a body without 
a soul, can be susceptible of any sorrow. 
If his soul were not human, what could be 
its nature ? 

Life, is the connection of soul and body. 
Death, is the loss of this connection. There- 
fore, the death of Christ, is proof, that he 
had a body and a soul, which, when this 
connection ceased, were disunited. But his 



288 A SERMON FOR GOOD-FRIDAY. 

soul, as we have already noticed, was neither 
his Divinity, nor any angelic nature ; nor 
the spirit of any created being from some 
distant world like our own; and no one 
will he so impious as to imagine that it con- 
sisted in the spirit, the soul, or the life, of 
any Earthly creature inferior to man. Then 
in its nature, it was human. 

Proofs of the humanity of Christ, may 
be drawn, from almost every page of the 
New Testament. But at present, it is un- 
necessary to advert to them any further. 

His Divinity, is also, very clearly and 
fully taught by the Inspired Writings. We 
find, that he was often worshiped ; as for 
instance, when he was in a ship, on the sea 
of Gallilee. He was likewise addressed by 
the appellation or the name of God, and 
frequently by that of Lord. After his res- 
urrection, he was especially so addressed by 
Thomas, one of his disciples. As he re- 
ceived, without objection, that worship, and 
these appellations which are proper to be 
ascribed to no one but God alone ; he cer- 
tainly claimed to be God Himself. 

The term Lord as applied to the Supreme 
Being, is of the same import precisely, as 



A SERMON FOR GOOD-FRIDAY. 289 



the term Jehovah ; and since in the Scrip- 
ture it is applied to Christ, the evidence is 
clear, that Christ was the Jehovah, whom 
the Jews were Divinely commanded to obey 
and to worship, as the Supreme God, their 
Creator and benefactor. 

Nor are the Divine attributes of Christ 
to be unnoticed. Omniscience belongs to 
him ; for it is said of him, that " he knew 
all men, and needed not that any should 
testify of man, for he knew what was in 
man." He assumes to himself this attribute, 
by saying in the Apocalyptical vision • 64 all 
the churches shall know that I am he, which 
searcheth the reins and the hearts." 

He declares his omnipresence by saying 
to his disciples ; "lo— I am with you always, 
even unto the end of the world ; " and also 
by promising, that " where two or three are 
gathered together in my name, there will I 
be, in the midst of them." 

He asserts his omnipotence by saying 
himself ; 66 all power is given unto me in 
Heaven and in Earth;" and by declaring 
God to be the Father, and himself to be 
the Son, and then by affirming, that " what 
things soever "— " he " — the Father "doeth" 



290 A SERMON FOR GOOD-FRIDAY. 



— u these also doeth the Son likewise : " And 
also by saying of himself and the father ; 
" I and my father are one." 

Eternity is ascribed to him, by the pre- 
diction that he u shall be called the Ever- 
lasting Father;" and by his own words 
when he says, "I am the beginning and the 
ending." 

Inasmuch as he possesses these attributes 
which none but God can possess, his Divinity 
is manifest. 

Many of his acts, were also such, that no 
being could perform them, except Him who 
has the power which belongs exclusively to 
Deity. It is affirmed in Holy Writ, that he 
is the Divine Word, by which all things 
were made. Thus he is declared the Crea- 
tor of the Heavens and the earth ; of all 
things spiritual and material. 

God the father if also represented as say- 
ing to him ; " thy throne God, is forever 
and ever ;" and further ; " thou Lord in the 
beginning, hast laid the foundations of the 
earth ; and the Heavens, are the workman- 
ship of thy hands." Language like this, 
recognizes, not only his Infinite power ; 
but his Divine titles : In a word, his 
Divinity. 



A SERMON FOR GOOD-FRIDAY. 291 



We have now mentioned but a few, of 
the many, Scriptural passages, which may 
be adduced in proof that the peculiar 
names, appellations and titles of the Su- 
preme Being, His attributes and acts, and 
the worship which is due to Him, are properly 
attributed to Christ. At present it is un- 
necessary to detail, to any great length these 
proofs, which may be easily found in abun- 
dance, in the Prophetical writings of the 
Jewish Scriptures, and in the Gospel, the 
Epistles, and the Apocalypse, of the New 
Testament. 

We shall therefore dismiss this part of 
our discourse, by observing, that all the 
attributes and perfections, and the very 
essence of Deity, are ascribed to Christ, 
not only by the Prophetical declarations, that 
"his name shall be called" — "the mighty 
God:" and also "Emanuel, which, being 
interpreted is God with us;" but by his 
own assertion, when he says; "I am the 
first and the last 99 — " the Almighty :" That 
when he says ; " all things which the father 
hath, are mine," he challenges to himself 
the powers, the rights, the privileges, the 
honors, the glory, the nature, and the sub- 



292 A SERMON FOR GOOD-FRIDAY. 

stance of the Godhead : — And, finally, that 
if we wonder, how, if he was God, he could 
become incarnate ; be subject unto death ; 
and the dominion of the grave ; be under 
the Divine wrath ; stand in need of prayer; 
increase in wisdom j be persecuted and be 
sorrowful ; acknowledge that the father 
was greater than himself ; and receive 
power as a gift from the father ; our won- 
der may cease, by reflecting that he was 
also man : And, that, if we inquire with 
surprise, how, if he was man, he could 
discern men's thoughts ; be present to the 
end of time with every assemblage of his 
worshipers ; forgive sins by his own au- 
thority; have in his own right absolute 
power and control over all things ; foresee 
and foretell by his own prescience the death, 
the resurrection, and ascension of himself, 
and unfold the future scenes of Eternity ; 
be the Lord and the Judge of the living 
and the dead; be of one and the same 
essence with the Father and the Holv 

e/ 

Ghost; be the proper object of all wor- 
ship ; be clothed with all the titles and 
attributes of Deity; and be possessed of 
universal sovereignty ; our surprise may 



A SERMON FOR GOOD-FRIDAY. 293 

cease, and our inquiry be satisfied, by con- 
sidering, that he was likewise God. 

Secondly, — We are to consider the nature 
of his sufferings. — These were so many 
and so various, that all of them cannot 
now be particularly enumerated, though 
some of them maybe mentioned. They may 
be considered as affecting his reputation; 
his soul ; and his body : In other words, his 
humanity ; for his Divinity which is God's 
Spirit, and which is never susceptible of 
any injury or pain, was exempt from 
suffering. Nevertheless, his Divine nature, 
was so connected with his human nature, 
that the former, gave to the sufferings of 
the latter, an Infinite value, efficacy, and 
merit, by which, an atonement was made 
for sin ; and a way was thereby opened 
for the salvation and happiness of men. 

We pretend not to describe, to explain, 
or understand, what is beyond all human 
description, explanation and understanding, 
the manner in which, the two natures of 
our Saviour Christ were united: or the 
kind of support, which was given by his 
Divine, to his human nature. The latter, 
however, by its union, its connection with 



294 A SERMON FOR GOOD-FRIDAY. 

the former, was able, as the Scripture uni- 
formly represents, to bear, and by its suf- 
ferings, to expiate, the sins of a wicked 
world. 

We have said what the Scriptures say : 
that Christ suffered in his reputation. His 
enemies maligned him. They falsely and 
maliciously accused him, not only of being 
a a glutton and a wine bibber," whilst he 
partook of necessary food and of wine, 
with temperance and sobriety ; but also of 
having intercourse, familiarity and concert 
with Satan, whose evil works and corrupt- 
ing influence, he came expressly to destroy. 
They charged him with sedition and re- 
bellion against the Empire, the govern- 
ment and the laws of the Roman people. 
The charge was malicious and unfounded ; 
for he never interfered with civil govern- 
ment. On the contrary, he taught obedi- 
ence to Civil Rulers and the laws which 
they prescribe ; and in his own conduct, 
gave an example of conformity to his own 
teaching. They even alleged that he was 
guilty of blasphemy, although his thoughts, 
his speech and behavior, were always un- 
exceptionable ;— and pleasing in the sight 



A SERMON FOR GOOD-FRIDAY. 295 

of God. Whilst he was meek, humble and 
unoffending; whilst he went about doing 
good ; whilst he was a perfect pattern of 
piety, virtue and religion; whilst he was 
an example of all that is good and great, he 
was treated with scorn, with contempt, with 
mockery and persecution, not only by the 
common people, but by the Rulers and the 
Chief Priests of the Jewish nation. Then 
should his servants, his disciples, his follow- 
ers, not be surprised or disappointed, if 
slandered and ill-treated ; for if Christ, the 
Master of the house, has been persecuted and 
called * Beelzebub," how much more shall 
they who are of his household, be treated 
in like manner? But if like him, they 
patiently and innocently endure persecu- 
tion and reproach; like him, they will 
ultimately be delivered from suffering and 
from death, and ascend to the possession of 
those enjoyments which will be greater 
than they can now conceive. 

Not only was his character, or reputation 
villified ; but his soul, and his body were 
subjected to extreme distress. Behold him 
in the garden, when a little before his cru- 
cifixion, his agony was such, that he a sweat, 
26 



296 A SERMON FOR GOOD-FRIDAY. 

as it were, great drops of blood." It was 
then, that the sins of the whole world w r ere 
laid upon him ; and he felt their burden as 
though they had been his own. Hence, he 
was then visited with Divine wrath pro- 
ducing in his soul an anguish unutterable 
and indescribable. 

This wrath was increased against him; 
he felt it in all its weight, when he was fast- 
ened to the cross, and was expiring; for 
then, not only the Divine consolations were 
withdrawn from his soul, but his bodv which 
had been previously apprehended and 
bound, and blindfolded, buffeted, and 
smitten and scourged ; crowned with a 
crown of thorns, and otherwise cruelly and 
contemptuously treated, was transfixed in 
several of its parts, and thus subjected to 
sensations the most painful, — and surpass- 
ing all description. At length, the scene 
was closed by the pains and the agonies of 
his death. 

Although he was sinless, yet, as he had 
espoused the cause of mankind, God in- 
flicted upon him the punishment which 
they deserved. As he suffered in their 
stead, he felt the effects of the guilt of sin, 



A SERMON FOR GOOD-FRIDAY. 297 

and of the remorse of guilt ; the fear, and 
the dread, and the pain of punishment ; in 
a word ; all the curses of God's broken 
law; and these curses fell upon him in a de- 
gree as much greater than they could fall 
upon a mere man, or sinful individual of 
the human family, as the sin of all men is 
greater than the sin of such individual. 

Although he was " beloved of God/' yet 
as he was willing to take the place of men, 
God, through love to our fallen race was 
willing to accept of him as the substitute, and 
to punish him accordingly. It was because 
of the connection of his Divinity with his 
humanity, that his punishment, though ceas- 
ing with his death, was considered as infinite 
and eternal in its nature, and therefore as a 
substitution for the punishment which- men 
would otherwise receive. However much 
we may fail to comprehend the case ; yet, 
such is the doctrine of the Scripture. 

Thirdly, — We are to consider the reason, 
the design, or the object of his suffering. 
This object has in view, the glory of God, 
and the salvation of mankind. 

It is for God's glory, that His power, His 
knowledge, and His wisdom, has been so 



298 A SERMON FOR GOOD-FRIDAY. 

display ed, as to provide, by the suffering of 
Christ, an effectual way, whereby He can 
exercise His mercy, His love and His good- 
ness towards men, in such a manner ' as to 
pardon and to save them, although they are 
transgressors of His law, and at the same 
time, can maintain His justice and His holi- 
ness, and the authority of His law inviolate : 
Whilst the penalty of that law, is not re- 
pealed : And that such is the case, is evi- 
dent, since Christ as the representative of 
men, has suffered the penalty or curse of 
the law, in their stead, and thereby deliv- 
ered them from that penalty, not only by 
the consent but by the very plan and design 
of God Himself. Their deliverance from 
the penalty in question, is their salvation, 
which together with God's glory, is the 
reason, the object, the design, the intent of 
Christ's suffering. 

God in His mercy, designed to save man- 
kind from the unceasing, the unremitted 
misery, to which, they were subject for 
their infractions of His law. But accord- 
ing to His justice, He could never save 
them, except that justice should be first 
satisfied. Nothing but Christ's suffering, 



A SERMON FOR GOOD-FRIDAY. 299 

could ever satisfy it. Consequently, noth- 
ing else, could cause God's mercy to be ex- 
tended to them, and their salvation, thereby 
to be attainable : — But, when we speak of 
Christ's suffering as delivering men from 
the penalty of the law ; as procuring their 
salvation ; as satisfying God's Divine justice ; 
as causing His mercy to be exercised towards 
them ; in short ; as freeing them from mis- 
ery, and leading them to happiness, we are 
considering them as performing the condi- 
tions, on which that suffering bestows on 
them these inestimable benefits: For the 
suffering of Christ, for the most part, be- 
stows benefits, not absolutely, but condi- 
tionally. The conditions are, faith, and 
repentance, and good works. These condi- 
tions constitute what the Scripture terms 
holiness, and they must be performed, or 
the suffering of Christ will be in vain i Its 
benefits will be lost. To him who lives 
and dies destitute of holiness, it will be in 
vain that Christ became Incarnate ; sub- 
jected his humanity to suffering and to 
death ; and rose from the dead : In vain 
that he is now in Heaven, making inter- 
cession, in behalf of men. 



300 A SERMON FOR GOOD-FRIDAY. 

Through Christ's suffering, God bestows 
upon men His Spirit, to teach them their 
duty, and to influence them to perform it : 
In other words ; to know what it is to be 
holy, and to have holiness of heart and of 
life. By His Spirit He teaches them the 
right use of reason; and the meaning of 
the Scripture, and enables them to draw 
proper and instructive lessons from the Dis- 
pensations of His Providence ; to reflect 
rightly and correctly on the relations, in 
which they stand to their fellow men, and 
to Himself; and to be disposed to live vir- 
tuously and religiously. If they are guided 
by the influence of that Spirit, as they are 
able by virtue of Christ's suffering to be 
guided, then that suffering will be availing 
for their salvation and happiness. — -Other- 
wise it will be unavailing. 

Christ was wounded for the transgres- 
sions : He was bruised for the iniquities of 
men. In him they "have redemption, 
through his blood, the forgiveness of sins." 
But if they disbelieve in him ; if they dis- 
regard the strivings of the Spirit within 
them ; if they fail to repent of their sins, 
to reform, and to be holy ; if they are with- 



A SERMON FOR GOOD-FRIDAY. 301 

out faith ; if they are without true and 
genuine love to God and to men ; if they 
neglect their duty ; it will be in vain that 
he was wounded for them ; in vain that he 
was bruised : They will lose the redemption 
and forgiveness which they have in him. 
God will not pardon and save them. The 
curse of the law which Christ sustained for 
them, will return upon their own heads ; 
and his design, in suffering to save them 
will not be accomplished. 

He died to deliver them from the power 
of sin and of Satan ; to open a way for the 
communication of the Holy Spirit to the 
hearts of men ; to sanctify them ; and to 
prepare them for Heaven : To free them 
from the fear and the power of death ; to 
enable them to have spiritual intercourse 
with God in this world; and a more inti- 
mate communion with Him in the next: 
And, finally, to make mankind both holy 
and happy , in time and Eternity. 

Are we, my hearers, endeavoring to per- 
form our duty in such a manner that we 
shall be recipients of future happiness ? 
Have we true Christian faith ? Have we 
repentance for our sins ? Are we holy in 



302 A SERMON FOR GOOD-FRIDAY. 

our nature ? Are we practically good in 
our conduct ? If so, we are performing 
the conditions of salvation. If not so, we 
are not performing these conditions. Whilst 
we live, may we perform these conditions ; 
and may God, through the merits of him 
who suffered and died for us, save us, and 
make us blessed, in a future and a better 
world. Amen. 



SERMON XXI. 



A SERMON FOR EASTER SUNDAY. 



Saint John ii. 19. 
" Destroy this temple, and in three days I will raise 

IT UP." 

Such was the Prophetic declaration of the 
Saviour to the Jews, relative to his death, 
which was soon to be occasioned by their 
wicked hands ; and to his resurrection, 
which in three days, after his crucifixion, 
was to occur, by the omnipotent power of 
himself. 

Prophetic, indeed, was this declaration of 
the Saviour, inasmuch as it referred to his 
death and resurrection, not as depending 
upon any uncertain contingencies, but as 
occurrences which were sure to happen. 

He by no means declared to the Jews, 
that, if, they should destroy this temple ; — 
the temple of his body, he would again raise 
it up : Nor did he command them to destroy 



304 A SERMON FOR EASTER SUNDAY. 

it. But he predicted that they would oc- 
casion its destruction ; and that he should 
cause it again to exist. 

The expression, " destroy this temple/' 
was therefore, a prediction, the fulfillment of 
which he knew to be certain; whilst the 
expression, " and in three days I will raise 
it up," was a prediction also, which he 
knew would be also assuredly fulfilled. 

However much the Jews might pretend 
to understand him as speaking of the tem- 
ple in which they worshiped ; the temple 
built by Solomon ; raised from its ruins by 
Zerubbabel ; and repaired by Herod, yet 
they knew the falsity of their pretension. 
They knew full well, that he spake of the 
temple of his body : Of the death that he 
was about to suffer ; and of his subsequent 
resurrection from the dead. 

They knew this, inasmuch as he had re- 
peatedly and Publicly foretold that he 
should die, and rise again : And they knew 
it, because they had seen his miracles, which 
attested that he was the Messiah, who, at 
the expiration of three score and two Pro- 
phetical weeks, according to the prophecy 
of Daniel, was to be slain : Who, according 



A SERMON FOR EASTER SUNDAY. 305 

to the words of David, was not to be left in 
the grave to undergo corruption : And who, 
in various places of their Scriptures, was 
described as one to be put to death ; to rise 
from the dead ; and to be exalted to Heav- 
en, as having coequality with God. 

" Destroy this temple," said the Saviour, 
* and in three days I will raise it up." The 
Jews sufficiently understood his meaning, 
which, was, that his life would be taken and 
restored : Taken by men ; — by themselves : 
But restored by the power of God ; the 
power that resided in himself. 

His predictions, in these respects, were 
subsequently verified ; so that the Jews saw, 
not only the reality of his miracles, but the 
truth of his prophecies. Thus, in token of 
his Divinity, he gave them not only a sign 
as they had demanded, but a multiplicity of 
signs, consisting in Prophetic truths, and 
Miraculous performances. 

By foretelling events which were to come ; 
as for instance, his suffering and dying ; his 
rising and ascending ; and the destruction 
of Jerusalem ; he proved incontestably, that 
his knowledge was Prophetic : And by acts 
which were supernatural, as the restoration 



306 A SERMON FOE EASTER SUNDAY. 

of sight to the blind ; of health to the dis- 
eased ; of sanity to demoniacs ;— and of 
life to the dead, as in the cases of Lazarus 
and Himself; he as clearly evinced, that 
his power was Miraculous. 

His prophetic knowledge and miraculous 
power, were both very strikingly exhibited 
by his own resurrection : For that resurrec- 
tion was an event, which through his infi- 
nite prescience, he had foretold ; and which, 
by his omnipotence, he afterwards accom- 
plished. 

The power, by which miracles are 
wrought, is not, when exerted by him, to be 
considered in the same point of view, as 
when exercised by men. In him it is orig- 
inal; a property of his nature. In them, 
it is secondary, flowing from him through 
them, that they may be instruments for 
accomplishing his Providential purposes. 

The same may be said in relation to the 
knowledge by which prophecies are uttered. 
It is originally and continually in him : It 
pertains to his omniscience. It is secondarily 
and derivatively in men, whenever he 
endows them with so excellent a gift. 

Indeed, whatever knowledge or power 



A SERMON FOR EASTER SUNDAY. 307 

men may possess, it is not their own. It is 
his; for he is the source whence it flows; 
and he can impart it, or withhold it, at his 
pleasure. 

He created mankind. He sustains them. 
66 In him" they 66 live and move and have" 
their " being ;" so that all that they are, and 
all that they possess are his; — their life, 
their existence, their bodies, their souls, 
their enjoyments, their knowledge and their 
power, their temporal and their spiritual in- 
terests. 

When he said of his deceased body, " I will 
raise it up," he represented himself as having 
omnipotent power ; for without such pow r er 
the impossibility of bringing a dead body 
to life, is evident^ — By declaring his power 
to be omnipotent, he proclaimed that he 
was God ; for omnipotent power is an 
attribute of God, and of Him alone. 

Hence, not only his prophetic knowledge 
and miraculous power, but his omnipotence, 
and consequently his Divinity are taught 
in the text. Indeed, all parts of the Scrip- 
tures, conspire to teach his Divinity, whiclr 
when he was crucified, was also very 
solemnly declared by the evidence of na- 



308 A SERMON FOR EASTER SUNDAY. 

ture : By the quaking of the Earth ; the 
rending of the rocks ; the opening of the 
graves; and other prodigies. — That he is 
really and identically God is therefore prov- 
ed by the united testimony of Eevelation 
and of nature. 

God exists in the Unity of Three Divine 
Persons ; the Father, the Son, and the Holy 
Ghost ; who are " of one substance, power 
and Eternity :" And each of whom is there- 
fore truly and essentially the Supreme 
Being. 

Hence, the Saviour, being the Son, or 
Second Person in the Trinity, is God Him- 
self, the Creator and preserver of all things. 
— His union, and that of the Holy Ghost, 
with the Father, is indeed mysterious. The 
equality of the Three Persons in the Trin- 
ity, is confessedly incomprehensible. The 
identity of God in His Triune capacity, sur- 
passes the knowledge and understanding of 
man. 

Nevertheless, the doctrine of the Trinity 
is to be believed ; for it is a doctrine of the 
Bible, the authenticity of which is proved 
by undoubted evidence ; the external evi- 
dence of its writers, and others ; and the in- 
ternal evidence of Christian experience. 



A SERMON FOR EASTER SUNDAY. 309 

To disbelieve in this doctrine because it 
cannot be understood, is to be unreasonable, 
and to depart from the usual mode of belief 
in other instances, where there is evidence 
of the truth proposed to be believed, whilst 
the truth itself, cannot be comprehended. — 
For instance ; we acknowledge the exist- 
ence of inert matter : of vegetable and an- 
imal life ; and of immaterial beings • and 
yet the nature and constitution of these 
things, are as far beyond human compre- 
hension, as the Trinity of the Godhead. 

Nor let it be thought, that whilst the 
Saviour is God, he ceases to be man : For 
he, as the Scriptures clearly and unequivo- 
cally teach, is both man and God, uniting 
in one Person, two distinct natures; the 
human and Divine. 

When crucified, it was his humanity only 
that suffered, his Divinity making that suf- 
fering what nothing but Divinity united to 
humanity could make it, an expiation for 
sin : Both for the hereditary sin transmitted 
to mankind from Adam through their an- 
cestors ; — and for the sin, which they as free 
agents actually and voluntarily commit, and 
of which they repent. 



310 A SERMON FOR EASTER SUNDAY. 

Mankind, having been originally made 
holy, and the heirs of happiness ; but hav- 
ing by voluntary sin become unholy, and 
the heirs of misery ; the Saviour, when no 
human means could be devised for their re- 
lief, condescended to suffer death as the 
only means of expiating their sin ; of en- 
abling them to become again holy, and to 
attain to the happiness that they had forfeit- 
ed by transgression. 

Although they cannot, in this world, even 
through the efficacy of the Saviour's death, 
become so perfectly holy as they were be- 
fore they had sinned by transgressing the 
Divine law ; yet if they repent, as they are 
privileged through that death to repent, 
they can attain to much holiness; and if 
they persevere in it, God will accept of 
them, and happiness will be their portion. 

It was through love to mankind that the 
Saviour died for them. How, then, should 
their love for him be enkindled and reci- 
procated ? And how should they manifest 
it, by obeying him ? a If ye love me/' says 
the Saviour, 66 keep my commandments." 

With what shame ; what repentance ; 
what resolutions to live righteously in fu- 



A SERMON FOR EASTER SUNDAY. 311 

ture ; should they reflect on themselves, for 
causing the Saviour to expire on the cross ? 
Whilst he being able, through his infinite 
power to deliver himself from what was so 
ignominious and painful; yet, permitted 
them, because he loved them, to destroy 
the temple of his body, that he might en- 
able them, upon repentance, and reforma- 
tion of their lives, to have salvation and 
happiness through the merits of his death. 
What gratitude and thanks ; what honor 
and ascriptions of praise are his due, for so 
glorious an exhibition of his love ? 

The attempts of the Jews to prevent his 
rising were in vain. When he rose, nature 
and revelation gave additional proof of his 
Divinity: For, there was an Earthquake; and 
at his sepulcher, an angel of God appeared 5 
calling him u Lord," and saying : u He is risen." 

That he actually rose, is further manifest, 
from his being seen by the apostles, and 
others, after that event. 

The Scripture represents ; that by virtue 
of his resurrection, men maybe justified, by 
not being brought into condemnation for 
their sin : That after death, they will have 

a restoration to life, to the natural life lost 

28 



312 A SERMON FOR EASTER SUNDAY. 

by their decease : That here, and hereafter, 
they may also have spiritual life, consisting 
in holiness : — In short ; that they will be 
raised from the dead by a reunion of their 
souls and their bodies : And that they may 
be qualified for happiness ; and may attain 
to its fruition, comparatively in this world, 
and fully and completely in the next. 

But the Scripture also declares, explicitly 
and fully, that they must repent, and be 
holy in this world ; in their present pro- 
bationary state. That otherwise, they will, 
hereafter, instead of being justified, be 

condemned. That they will be destitute of 
holiness: Consequently of spiritual enjoy- 
ments: And that having no life but that 
which is natural and carnal ; they will be 
miserable, irretrievably. 

Thus the death and resurrection of the 
Saviour, were both necessary for the salva- 
tion and the happiness of men : And they 
are efficient means for that happiness, on 
the terms of repentance and of holiness. 
But they are inefficient, without a compli- 
ance with these terms : For " without holi- 
ness, no man shall see the Lord." Without 
holiness, none can be saved : None can be 
happy- 



A SERMON FOR EASTER SUNDAY. 313 

The death and resurrection of the Saviour 
were necessary, that he might ascend to 
Heaven to prepare, according to his promise, 
a place for the righteous : And as an advo- 
cate for men, might intercede continually 
with God, in their behalf. 

Behold him dying, rising, ascending, and 
making intercession, that men may be pre- 
pared to die ; and be able to enter on a state 
of blessedness above. And how important 
it is that they be brought to a realizing 
sense of the shortness of life ; of the little 
time which they have for preparing for 
death, and the untried scenes of Eternity. 

Life is indeed short and uncertain. They 
who possess it, are at all times liable to lose 
it ; and even its longest continuance, is of 
short duration. 

Mankind are doomed to die ; and we daily 
behold them passing from time to Eternity. 
We too, must soon follow them to the world 
of spirits, and w r e know not how suddenly. 

The instances of mortality that we are 
called upon to witness, should cause us to 
realize the certainty of death, and to be 
prepared for its summons. 

We commit the Infant to the ground. It 



314 A SERMON FOR EASTER SUNDAY. 

seems to be born but to die ; to be brought 
into existence, only to be deprived of its 
being. 

We also commit to the Earth, the de- 
ceased bodies of children and of youth, 
who are constantly falling victims to the 
ravages of death. Whilst their external 
beauty is unfolding, and the faculties of 
their minds are developing, they are hur- 
ried to untimely graves. 

We likewise behold multitudes in middle 
age, resigning their life to "the king of 
terrors," and peopling with their bodies the 
regions of the dead. Cut down in the midst 
of usefulness, they leave many Relatives 
and friends to mourn their departure. 

He too, who has arrived at the utmost 
bounds of life ; whose age, perhaps, has 
passed ? three score years and ten," sinks 
at last under the weight of time, and we 
commit him to the ground. 

None are exempt from death. The old, 
the young ; the rich, the poor ; the free, the 
bond ; the great, the small ; the noble, the 
ignoble ; all, without exception, must meet 
the common fate. Neither age, nor sex, 
nor condition can spare them. They are a 



A SERMON FOR EASTER SUNDAY. 315 

prey to a thousand diseases and casualties, 
and if they escape these, they are sure to 
fall under the infirmities of old age. 

Every moment, witnesses the decease of 
some of our fellow mortals ; and more than 
twenty-six millions of our race, are annually 
passing to the Eternal world. 

" In the midst of life, we are in death." 
"Our days are made, as it were a span 
long." " Our age is even as nothing : " 
" And verily, every man living is altogether 
vanity." 

We hold our lives by a frail and brittle 
tenure. Before we are aware, we are sum- 
moned to pass " through the valley of the 
shadow of death," and to appear before the 
"Judge of Quick and Dead." 

Thus the temple of our bodies must be 
destroyed. " But thanks be to God, through 
Christ, which giveth us the victory : " For, 
as the temple ot his body was raised from 
the dead, so our bodies will be raised. As 
he has ascended, so w r e also may ascend. 
As he is crowned with incorruption, im- 
mortality, and blessedness, and glory, so 
may we be thus crowned. As he will con- 
tinue through Eternity, in Heaven, enjoy- 



316 A SERMON FOR EASTER SUNDAY. 

ing the society of the Father and the Holy 
Ghost ; of angel 0, and of saints, and of all 
that Heaven affords ; so we may there have 
the same abiding continuance, and the same 
enjoyment. 

But we should keep constantly in mind, 
that Heaven is ours, only on condition, that 
we here have holiness and repentance : 
That if we fail to perform this condition, 
misery will be our portion. 

Is not an escape from misery, a sufficient 
motive for being holy ? Is not also, endless 
felicity ? Are not both united, a sufficient 
inducement to cease from sinning, and to 
perform the obligations of our duty. 

As we value our spiritual peace ; as we 
would avoid interminable woe, let us live 
according to the requirements of God. 

Our probation will cease when life shall 
end. Then shall we have no further op- 
portunity of making preparation for Eter- 
nity. " As death shall leave us, so the judg- 
ment will find us." And the judgment will 
come. The trump of God will summon it. 
And we must all appear, to be judged. 

Grand and terrific will be the scene; 
from the sound of the trumpet ; the open- 



A SERMON FOR EASTER SUNDAY. 317 

ing of the graves ; the innumerable multi- 
tude to be judged ; the disparity in their 
appearance ; and all the agitation of their 
thoughts. 

Still more grand and terrific will the 
scene be rendered, by the descent of the 
Judge and His angels, and the development 
of all human thoughts, and of all human 
transactions. 

The scene will be heightened to the 
highest, when the Judge, clothed with all 
the attributes of God, shall proclaim to all 
men, individually, the sentence of their un- 
changed destiny. 

Then, amidst the dissolving Elements, 
Heaven will appear for the righteous ; and 
Hell for the wicked. 

My hearers: — May we be prepared, for 
those awful : Those future : Those sure 
events. 

May we live the life, and die the death, 
of the righteous : And at the final day of 
judgment, may we find favor with the 
Judge : And may we then have a place in 
the peaceful, the pure, the happy mansions, 
of his Eternal kingdom. Amen. 



SEEMON XXII. 



AN ASCENSION SERMON. 



Saint Luke xxiv. 51. 

" And it came to pass, while he blessed them, he was 
parted from them, and carried up into heaven." 

It is thus declared by the Scripture, that 
when Jesus Christ was ready to ascend from 
the Earth into Heaven, he blessed his Dis- 
ciples and ascended. 

His ascension was an event, which, con- 
sidered with respect to its appearance only, 
must have been very solemn and impressive. 
To behold a person rising from the Earth ; 
then received by a cloud, and conveyed up- 
ward, till beyond the reach of human vision ; 
and at the same time to be assured that he 
has gone into Heaven ; must be a sight, at 
once, the most solemn and sublime ; and 
calculated to awaken the most serious re- 
flections. 



AN ASCENSION SERMON. 



319 



The impressions produced by the ascent 
of Christ, and the grandeur of that event, 
must have been exceedingly increased, by 
the consideration of his character; inas- 
much, as he possessed, not only human na- 
ture, but the Divinity of God. 

As a man, he had done all things well: 
And had finished the work, which the Father 
had sent him to perform. As God; he had 
manifested his omnipotence ; his Infinite 
love and goodness ; and other attributes : 
In a word ; the perfections of his nature. 

How impressive and affecting, therefore, 
must have been the contemplations of his 
disciples, when they saw his departure. 

They could not but reflect upon him as 
that Divine Person who had " brought life 
and immortality to light : " Who had re- 
vealed the will of God to the human race : 
Who by his Heavenly precepts, had in- 
structed men to be virtuous and good ; and 
had given them an example of living 
" soberly, righteously, and Godly : " Who 
had died to redeem mankind from future 
woe ; and had risen from the dead, that re- 
penting sinners might be forgiven : Who 
had testified to the world, that " the wages 
29 



320 



AN ASCENSION SERMON. 



of sin is death • " and that the reward of 
holiness, is life and peace. 

They must also have reflected upon the 
future judgment, to which he shall come to 
judge both the living and the dead : For, 
whilst they w r ere witnessing his ascent, as- 
surance of that judgment was given them 
by two Angels that appeared and said to 
them ; this same Jesus, shall so come in 
like manner as ye have seen him go into 
Heaven." 

Their thoughts and reflections, were such 
as produced good effects. For, we are in- 
formed that they worshiped him: That 
they felt great joy : And, that they con- 
tinued to praise and to bless God. 

The reflections which wxre proper for 
them, are likewise suitable for us : For we 
are no less interested than they were, in 
the ascension of Christ : In his coming to 
the future judgment: And in all that he 
has done for the salvation of mankind. And 
like those disciples, may we continue to 
praise God : To worship him who came to 
save us: And to feel much spiritual and 
religious joy. 

We shall now continue our remarks, by 



AN ASCENSION SERMON. 321 

considering: First — Why, when he ascended, 
he left behind him his Disciples : Secondly — 
For what purpose, he departed into Heaven: 
And, Thirdly — Why he blessed his disciples 
at the time of his departure. 

First. — Our Saviour had all power, in 
Heaven, and in Earth. When he ascended, 
he parted with his disciples ; he left them 
on the Earth ; that he might display his 
power, his wisdom and his goodness, in 
watching and in keeping, in guarding and 
preserving them ; and in administering to 
their temporal and spiritual wants : So that 
they might truly call him their protecting 
Lord ; and say to him, in the language of 
the Psalmist : u The Lord is my shepherd, I 
shall not want : " 66 He leads me in the paths 
of righteousness : " * Though I walk through 
the valley of the shadow of death, I will 
fear no evil ; for thou art with me ; thy rod 
and thy staff"—" comfort me :" a Thou pre- 
parest a table before me, in the presence of 
my enemies; surely goodness and mercy 
shall follow me all the days of my life, and 
I shall dwell in the House of the Lord for- 
ever." 

He also left his Disciples behind him, that 



322 



AN ASCENSION SERMON. 



they might assist in promoting his interest 
amongst men. That they might be instru- 
mental in building up his spiritual kingdom 
here below. For he permitted them to be 
his disciples, not only for their own sake, 
but for the promotion, of his glory, and of 
the happiness of their fellow men, by labor- 
ing to persuade others to become good ; to 
be obedient to his commands ; and to be his 
followers : And to be zealous for his glory, 
his honor and his praise. Hence, he said 
to them ; a ye are the light of the world." 
& Let your light so shine before men, that 
they may see your good works, and glorify 
your Father, which is in Heaven." 

He likewise left them, that by their long- 
er continuance in an Earthly state, they 
might have time to exercise and improve, 
through the trials incident to this life, their 
Christian principles and practices, and there- 
by be the better qualified for possessing the 
Heavenly Inheritance : In other words; that 
their adversity, or tribulation, might, accord- 
ing to the sentiment of Saint Paul, produce 
a patience ; and patience, experience ; and 
experience hope ; until they might come in 
the unity of the faith and of the knowledge 



AN ASCENSION SERMON. 



323 



of the Son of God unto the measure of the 
fullness of Christ-; " that is, unto the love 
and holiness, which the Gospel of Christ 
requires. 

Finally ; he left them, that they might 
imitate him by a life of patience and suf- 
fering, and thereby be qualified to be with 
him hereafter in Heaven • there to be hon- 
ored by his Father : For he says ; " if any 
man serve me, let him follow me, and where 
I am, there shall also my servant be." a If any 
man serve me, him will my father honor " 

Our condition, my Brethren, is like theirs. 
Our Earthly existence is prolonged, that the 
Divine power and goodness, may be mani- 
fested towards us ; that we may know and 
acknowledge the favors which we thus re- 
ceive ; and that we may be disposed to love 
and obey the Author of these favors : That 
we may employ our time, our talents and 
our means, in His praise, and for His honor; 
for the advancement of the true religion ; 
and for the welfare and happiness of others. 
That through the trials and vicissitudes oi 
our present state of being, we may be the 
better fitted and prepared for the enjoy- 
ments of another world. That after a 



324 



AN ASCENSION SEBMON. 



patient continuance in well doing, in imita- 
tion of Christ, who was a perfect and illus- 
trious example of all that is excellent 
good and great, we may be admitted to 
the mansions of his rest, and dwell with 
him in the presence of the Father, — in the 
presence of the Triune God ; the Father, 
the Son, and the Holy Ghost. 

Secondly. — The design, the purpose of his 
ascending was, to reinstate himself in that 
glory, which he had possessed in Heaven 
from Eternity; and to which he alluded, 
when he prayed and said : a Father ; 
glorify thou me, with thine own self, with 
the glory which I had with thee, before the 
world was." 

His design was also to obtain a triumph 
over all the enemies of himself, and of his 
people ; even over sin, over Satan, over 
death, and over hell : A triumph which is 
expressed in the words ; " when he ascended 
up on high, he led captivity captive, and 
gave gifts unto men : " For these words 
plainly intimate, that when he made his 
ascent, he led captive all the enemies that 
had held mankind in captivity and bondage ; 
and that he was possessed of all the spirit- 



AN ASCENSION SERMON. 



325 



ual gifts that are necessary for the conver- 
sion of sinners ; and for the salvation of 
those who repent ; and believe the Gospel ; 
and that he is ever ready, and willing to 
bestow these inestimable gifts, upon the 
repenting, and the prayerful. 

His purpose was likewise to make inter- 
cession for his People, and to save them, by 
pleading in their behalf, the merits of the 
atonement, which he had made for them 
by his death : For, says the apostle to the 
Hebrews; "Such an High priest becomes 
us ; who is holy, harmless, and undefilecl ; 
separate from sinners, and made higher 
than the Heavens." 66 Wherefore, he is 
able also to save them to the uttermost, 
that come unto God, by him, seeing that he 
ever liveth to make intercession for them." 

He further designed to open the way, for 
the effusion, the descent of the Spirit, which 
is the Third Person in the Trinity ; even 
the Holy Ghost, the Comforter and Sanctifier 
of the good ; according to his promise when 
he said to his disciples ; " it is expedient 
for you, that I go away; for if I go not 
away, the comforter will not come : But if 
I depart, I will send Him unto you " 



326 AN ASCENSION SERMON. 

He moreover, as the leader of his disciples, 
departed into Heaven, there to prepare a 
place for them, and to make all things 
ready for their reception : For he said to 
them expressly : " I go to prepare a place 
for you." And he said to the Father : " I 
will, that they whom thou hast given me, 
be with me where I am." 

It was not only for his Personal Disci- 
ples ; but for us ; my Brethren ; if we 
continue to be Christians, that he went to 
Heaven, to triumph over human enemies ; 
to impart spiritual gifts ; to make inter- 
cession ; to bestow the Spirit ; to become the 
Author of salvation ; and to prepare a place 
in the peaceful and happy mansions of the 
Eternal World. 

Thirdly. — When he parted with his Disci- 
ples, he blessed them, perhaps, by praying 
for them, as Isaac prayed for Jacob, when he 
said : " God give thee of the dew of Heaven; 
cursed be every one that curseth thee, and 
blessed be every one that blesseth thee 
And as Jacob prayed for Ephraim and Man- 
asseb : when he laid his hands upon them 
and said ; " God, before whom my fathers 
Abraham, and Isaac did walk; the God 



AN ASCENSION SERMON. 327 

which fed me all my life long, unto this 
day ; the angel, which redeemed me from 
all evil, bless the lads.' 7 — Christ also blessed 
his disciples, by virtue of his Divine au- 
thority ; for to him, all power and authority 
were given. 

He blessed them agreeably to his charac- 
ter, and the work, which he had come to 
perform. — It had been predicted, that his 
people should receive his blessing • for 
David had said; "Men shall be blessed in 
him."— He had. been sent for the purpose 
of bestowing blessings ; for, said the apostle 
Peter to the Jews ; * God having raised up 
His son Jesus, sent him to bless you, in 
turning away every one of you, from his 
iniquities." 

He commenced his Earthly ministry with 
blessing, when he said : u blessed are the 
poor in spirit — they that mourn — the meek 
— they who do hunger and thirst after 
righteousness — the merciful — the poor in 
heart — the peacemakers — they which are 
persecuted for righteousness sake — and 
blessed are ye when men shall revile you and 
persecute you, and shall say all manner of 
evil against you falsely, for my sake."-— 



328 AN ASCENSION SERMON. 

With blessing, he also caused that ministry 
to be terminated • For, whilst he blessed his 
Disciples, " he was parted from them and 
carried up into Heaven." 

He blesses with Eternal blessings, not all 
indiscriminately, but those, and those only, 
who repent ; and have faith in his promises ; 
and are possessed of virtue and religion. 

He blessed his disciples to convince them 
that he loved them, and that his love for 
them would continue : That he had forgiven 
the imperfections, and the frailty of their 
nature : That he was about to leave them, 
not because he was displeased with them, 
but because it was expedient that he should 
return to the Father. 

He had recently been persecuted, cruci- 
fied and slain. But he had now burst the 
bonds of death and had risen ; and he was 
about to depart, to be exalted, to be crown- 
ed, to be enthroned in Heaven : And he 
blessed his Disciples, that they might be 
encouraged with the hope, the prospect, the 
assurance, that although they should have 
painful trials in the world, and should die, 
yet that death should be a termination of 
their trouble ; that they should rise again ; 



AN ASCENSION SERMON. 



329 



that they should then follow him to the 
Heavenly mansions ; and there, with him- 
self ; with saints, and with angels ; in God's 
very presence, be exalted to happiness and 
glory. 

Thus he blessed them that they might be 
comforted ; that when ill treated by the 
world 5 or in any way afflicted, they might 
be patient, knowing that their affliction 
would be made to cease, and that they 
would be ultimately freed from every 
sorrow. 

He blessed them, that they might know 
and experience, that they were his, and that 
he was theirs : That although he should 
ascend, and leave them on the Earth, they 
would continue to be the objects of his love 
and care ; and that it would be their duty 
to reciprocate his love ; and obey his laws. 

He blesses us, my Bethren, in like man- 
ner, and for like reasons ; and he is there- 
fore entitled to our gratitude, our love and 
obedience. This observation brings us to 
the closing remarks 5 — or the application 
of our discourse. 

As Christ, when he ascended up on High, 
left his Personal disciples on the Earth, 



330 



AN ASCENSION SERMON. 



that they might improve their faith and 
their patience, and all their Christian graces, 
and thus be fitted for future felicity and 
glory : so for the same purpose he prolongs 
our life, amidst the vicissitudes, the changes 
and the chances of this world. — As he left 
behind him those disciples, whilst he went 
to prepare a place for them in the Heavenly 
Mansions ; so he leaves us in our present 
state, whilst in those mansions, he is prepar- 
ing for us a place. As he blessed those dis- 
ciples, and thus encouraged them to be 
patient in well doing • so he blesses us, en- 
courages and strengthens us, to be patient ; 
and to persevere in our Christian calling. — - 
As it was only on condition that those per- 
sonal disciples should perform their duty 
according to his requirements, that he was 
pledged to admit them to that place of hap- 
piness which he went to prepare for them, 
so he will receive us to that happy place, 
only on the same condition : For they who 
refuse to repent, and believe the Gospel, 
and to live righteously ; in other words, to 
perform the duty which he requires, will 
never be permitted to enter the Mansions 
of his rest. They will be thrust into u outer 



AN ASCENSION SERMON. 



331 



darkness/' to experience the woe of the 
future. 

Then let those who are living in the 
nonperformance of their duty, repent and 
reform. Let them become holy in their 
hearts, and righteous in their lives. 

If we, my brethren, have reason to think 
that we discharge the duty required of us, 
let us be careful, and watchful and prayer- 
ful, that we may persevere in doing well. 

Whatever sorrow we may now experience, 
we shall finally be with Christ ; with the 
Father, with the Holy Ghost ; — in Heaven ; 
— and be comforted; — if we are truly good; 
— if we continue to be Christ's followers : — 
For he says to us : " Ye now have sorrow ; 
but I will see you again, and your heart 
shall rejoice ; and your joy, no man taketh 
from you." 

At the day of our death he will see us, 
and cause us to rejoice, by receiving our 
souls into Paradise. — At the final day of 
judgment, he will also see us, and cause us 
to rejoice, by giving us the invitation • 
"Come ye blessed of my Father, inherit the 
Kingdom prepared for you from the foun- 
dation of the world." 



332 



AN ASCENSION SERMON. 



But if we are in truth his, we have even 
now, his spiritual presence with us. We 
have the consolations which his spirit gives 
to the upright and obedient. It is impor- 
tant, that we experience these consolations. 

According to his teaching, he dwells in 
his servants, and they in him : And the 
Scripture says to them, concerning him : 
66 Whom, having not seen, ye love, in whom, 
though now, ye see him not, yet believing, 
ye rejoice with joy unspeakable, and full of 
glory." 

Thus, notwithstanding his bodily absence, 
he is spiritually present with them. — His 
Spirit is that of the living God. It is the 
Spirit of the Father. It is the Holy Ghost. 
— It is shed abroad in their hearts.— It 
teaches them their duty ; consoles them in 
their trials ; and fills them with the hope of 
future good. 

Since Christ has been raised from the 
humiliation of death and the grave, and 
been exalted to the power and authority of 
Heaven : Since he there intercedes for our 
happiness, continually pleading the all-suf- 
ficient merits of the sacrifice made by his 
death ; let us never cease to profess and to 



AN ASCENSION SERMON. 



333 



practice his religion ; and to expect through 
that religion, salvation and happiness, in a 
world to come. Let us according to the 
teaching of that religion, pray for mercy 
and Spiritual help. As the Apostle to the 
Hebrews exhorts ; "let us come boldly unto 
the throne of Grace, that we may obtain 
mercy, and find Grace to help in the time 
of need." 

Let our faith in Christ's death, as making 
a propitiation for our sin ; as redeeming us 
from sin and from misery, if we comply 
with the terms of the Gospel, be established 
and unwavering. 

It is, when men are truly Christ's disciples, 
that " he sees of the travail of his soul, and is 
satisfied." — May we therefore be his follow- 
ers, his disciples; and may we continue 
such until he shall come and take us to 
himself. 

He is now in heaven. But he will re- 
appear on the Earth, and then return again 
to Heaven, and take his people with him. 

It will be for judgment that he will come to 
the Earth, at the end of the world. Before 
him will be gathered all nations. All will 
be judged by him. He will consign the 



334 



AN ASCENSION SERMON. 



wicked to Everlasting punishment : But he 
will admit the righteous to the enjoyment 
of life Eternal. 

May it be our lot to attain to the fruition 
of that life. May we live and die in the 
favor of Him who made and redeemed us ; ' 
and may we be saved in a world without 
end. Amen. 



SERMON 



XXIII. 



A SERMON FOR WHIT-SUNDAY. 



Acts of the Apostles ii. 4. 
" And they were all filled with the Holy Ghost." 

The Gospel Dispensation, was introduced 
to the world, by the incarnation and na- 
tivity of Christ. It was afterwards estab- 
lished by a series of other wonderful and 
interesting events, the most prominent of 
which, were the miracles and death of 
Christ, his resurrection and ascension ; and, 
finally, the gift of the Holy Ghost to his 
disciples. 

Subsequently to these events, their oc- 
currence has not been known, and there- 
fore not believed by those who have had 
no means of becoming acquainted with the 
Gospel as revealed in the New Testament. 
Men of this description, without doubt, are 
excused for their ignorance, and want of 
30 



336 



A SERMON FOR WHIT-SUNDAY. 



belief since they have not. wilfully, disbe- 
lieved, in the New Testament Revelation. 

But what excuse can be rendered for 
those who have been acquainted with the 
Gospel according to such Revelation, and 
yet have rejected it ? And have denied 
that Christ was God Incarnate : That he 
has died, and risen, and ascended ; and has 
sent the Holy Ghost as a comforter to those 
who have believed in him, and embraced 
him as their Saviour ? 

Their unbelief is justly attributed to their 
depravity, which they have inherited from 
Adam through their Ancestors, and which 
has been increased by their own voluntary 
sin, and in which their wrong principles 
and practices have originated. 

It is through their depravity that they 
have discarded the doctrine of the Trinity, 
than which, nothing: is more clearlv. more 
fully and explicitly taught b}' Divine Reve- 
lation. Nor is it contrary to reason to be- 
lieve in this doctrine. It is as easy and 
as reasonable to believe in the union of 
the Three Divine Persons of the Godhead, 
as it is to believe that the souls and the 
bodies of men are united ; or that a mys- 



A SERMON FOR WHIT-SUNDAY. 337 

terious affinity forms the simple Elements 
of matter into the compound bodies of the 
material creation. 

That Christ is the Son, proceeding from 
God who is the Father, is evident, inasmuch 
as Saint Peter says to him : " Thou art the 
Son of the living God." That he is, at the 
same time God Himself, is as evident, since 
he says : "I and my Father are One;" and 
since Saint Paul says of him : " He thought 
it not robbery to be equal with God;" and 
ascribes to him omnipotence, by saying, 
that, " by him, were all things created, 
that are in Heaven, and that are in Earth, 
visible and invisible." 

The Holy Ghost proceeds from the Father 
and the Son : For he must proceed from 
whatever sends him ; and Christ the Son 
says expressly : " The comforter, which is 
the Holy Ghost, whom the Father will 
send in my name, he will teach you all 
things." And again he says: "When the 
comforter is come, whom I will send unto 
you, He shall testify of me." The Holy 
Ghost, is likewise God : For, says Saint 
Peter to Ananias: "Why has Satan filled 
thine heart to lie to the Holy Ghost ? Thou 



338 A SERMON FOR WHIT-SUNDAY. 

hast not lied unto men^ but unto God." It 
is thus that the apostle identifies the Holy 
Ghost as being God Himself. 

Moreover, God is one indivisible Being : 
For, says Moses : " Hear Israel, the Lord 
our God is one Lord : " And Saint Paul 
says to the Ephesians : " There is one God 
and Father of all." 

The passages which we have now cited 
from the Sacred Oracles, are a sufficient 
proof of the Unity of God, in a Trinity of 
Persons ; and the Scriptures afford a multi- 
tude of other passages, in proof of the 
same Divine truth. This truth should be 
believed ; in order, that what is done by each 
of the Three Persons in the Trinity, to free 
mankind from the dominion of sin, and to 
lead them to happiness, may be rightly 
understood, so that mankind may be per- 
suaded to the performance of their duty ; 
for after all that God has done for them, 
they can never attain to happiness, without 
performing their duty as Divinely enjoined. 

The favors which through the Gospel 
Dispensation, are bestowed upon men, by 
the Three Eternal Persons, are equally and 
vitally important. Our remaining obser- 



A FERMON FOR WHIT-SUNDAY. 339 

vations, at this time, however, must, accord- 
ing to the tenor of the text, be chiefly 
confined to the gifts, and operations of the 
Holy Ghost. 

They to whom the text refers, were the 
Apostles ; who when assembled in the tem- 
ple at Jerusalem, on the day of Pentecost, 
soon after the ascension, were filled with 
the Holy Ghost, whereby they were then 
endowed with several extraordinary pow- 
ers, among which, that of speaking in lan- 
guages, they had never learned, was con- 
spicuous. They were thus endowed in 
attestation of the truth of the Gospel 
which they preached ; and to enable them 
to establish permanently, the Christian 
Church, which was then in its Infancy. 

There is another peculiar gift of the Holy 
Ghost, which, not only like the one, we 
have just now specified, was communicated in 
the earlier ages of Christianity ; but which 
continues through every age of the Christ- 
ian Church. It is that which confers on 
the Christian Priesthood the authority and 
honor of preserving the Church, by preach- 
ing the Gospel; by Ecclesiastical discipline; 
and by administering the sacraments insti- 



340 A SERMON FOR WHIT-SUNDAY. 

tuted by Christ : For, says an apostle ; a no 
man taketh this honor unto himself, but he 
that is called of God, as was Aaron." " So," 
also, says the same apostle ; u Christ glori- 
fied not himself to be made a High Priest, 
but He that said unto him ; Thou art my 
Son, this day have I begotten thee." 

It was the Holy Ghost, by whom Christ 
was conceived ; who said to him, a thou art 
my son;" and consecrated him to the priestly 
office, according to the calling of God : And 
it is the Holy Ghost, who consecrates others 
to the Christian Ministry, by an inward pre- 
paration of the heart, and by outward rites 
legitimately performed. 

There are ordinary operations of the Holy 
Ghost, which are experienced by all. For 
instance ; He convinces men of their sin ; 
of the certainty of the judgment ; and of the 
necessity of righteousness : For, says Christ, 
when discoursing to his disciples concerning 
the Holy Ghost whom he calls the Comforter, 
" I will send him unto you, and when he is 
come, he will reprove the world of sin, and 
of righteousness, and of judgment." 

We appeal to men, whether they have 
not been convinced of sin, 2nd viewed them- 



A SERMON FOR WHIT-SUNDAY. 341 

selves as being naturally and practically 
sinful : Whether they have not been afraid 
of being judged and condemned for their 
evil disposition and conduct ; and felt the 
need of being righteous. When thus affect- 
ed, it is the Holy Ghost that affects them. 

Pie is termed, " The Spirit," and the apos- 
tle to the Galatians specifies as the fruits of 
the Spirit ; love, long-suffering, goodness 
and other qualities of righteousness, particu- 
larly faith, to which the same apostle refers, 
when he says to the Corinthians ; u No man 
can say that Jesus is the Lord, but by the 
Holy Ghost." Thus the Holy Ghost influ- 
ences men to have faith in Christ, and right- 
eousness of life. 

When they yield to His influence, He re- 
news them by a Spiritual birth, whereby 
they are saved, and admitted to God's King- 
dom. Hence, the apostle to Titus says of 
Christ ; " He saved us" — " by the renewing 
of the Holy Ghost :" And Christ, by saying ; 
u except a man be born" — u of the Spirit," 
— " he cannot enter into the Kingdom of 
God," teaches that man can enter into that 
Kingdom by being thus born. 

The Holy Ghost sanctifies, and cleanses 



342 A SERMON FOR WHIT-SUNDAY. 

from impurity : For says the apostle to the 
Thessalonians ; u God hath" — " chosen you 
through sanctification of the Spirit." 

The Holy Ghost also dwells in men, and 
through him they will hereafter be raised 
from the dead. For says the apostle to the 
Romans : u He that raised up Christ from 
the Dead, shall also quicken your mortal 
bodies by His Spirit that dwelleth in you." 

From this view of the subject, it appears, 
that the Holy Ghost, has prompted men to 
engage in establishing the Gospel Dispen- 
sation : In the first place ; by imparting 
to certain inviduals the gift of tongues and 
of miracles, and of understanding and teach- 
ing the Divine will of God with the utmost 
facility : that by these means the Christian 
Church might be prosperous at its very 
commencement. In the Second place ; by 
consecrating Christian ministers to their 
respective offices, that through their instru- 
mentality, there might be a perpetuity of 
the Church, its sacraments and ordinances, 
its doctrines and its worship, so that a the 
gates of Hell," might not prevail against it : 
And in the third place • by operating upon 
the minds and consciences of all men, in such 



A SERMON FOR WHIT-SUNDAY. 343 

a manner, as to awaken them to a sense of 
their sin, their guilt and danger ; and to 
cause them when they yield to the opera- 
tion, to be spiritually changed, and thus to 
have holiness of heart and of life ; thus to 
have faith in the Triune God ; to prove, and 
to purify their faith by good works ; to be 
sanctified ; to be saved • to be heirs of 
God's spiritual Kingdom ; to hold spiritual 
communion with Him ; to be prepared for 
death; and to have hope and assurance, 
that when their souls shall be reunited to 
their resuscitated bodies, and they shall 
be raised from the dead and brought into 
judgment, they will be recipients of a hap- 
py immortality. 

Nor is this all. For the Holy Ghost, 
gives to good men, a clear and experimen- 
tal knowledge of Divine things ; impresses 
the truth of religion upon their minds, their 
memories and hearts ; helps them to believe 
in the doctrines, and to rely on the promises, 
of the Gospel, and to obey the Divine com- 
mands. He guides them to truth, imparts 
to them Spiritual strength, influences them 
to piety and virtue, gives them a desire to 
be good, increases their faith and holiness, 
81 



344 A SERMON FOR WHIT-SUNDAY. 

supports them in their trials, their tempta- 
tions and spiritual conflicts, causes them to 
grow in grace, helps them in their prayers, 
and assists them in meditating on the word 
of God. He makes intercession with God, 
in their behalf. He gives them under- 
standing and comfort; dwells with them; 
and affords them the consolations of His 
presence. 

It should ever be remembered, that he 
bestows his saving and most precious favors 
upon those only, who are willing to receive 
them by yielding to his influence. 

They who resist this influence, are subject 
to the severest punishment. For says an 
apostle : 66 He that despised Moses' law, died 
without mercy. Of how much sorer pun- 
ishment shall he be thought worthy who 
hath done despite to the spirit of Grace V 
And the Saviour declares, that sin against 
the Holy Ghost, shall never be forgiven : 
And the apostle to the Hebrews affirms ; 
that " it is impossible for those who were 
once enlightened, and were made partakers 
of the Holy Ghost, if they shall fall away, to 
renew them again unto repentance." Well, 
therefore, might the apostle to the Thessa- 
lonians admonish : " Quench not the spirit." 



A SERMON FOR WHIT-SUNDAY. 345 

Spiritual light, and life, and happiness, 
and glory, are the effects of yielding to the 
motions and the teaching of the Holy 
Ghost. — But the penalty of resisting him is 
dreadful. It is the loss of happiness, and 
the infliction of punishment. 

Men should therefore submit to the influ- 
ence of the Holy Ghost, which is God's 
Spirit. They need to be delivered from 
the power of sin, by being sanctified, that is, 
by being made holy. For, "without holi- 
ness," says an apostle, "no man shall see 
the Lord " — It is the office of the Holy 
Ghost to sanctify. He is the author of all 
holiness ; the principle of spiritual life ; and 
without His assistance, without his influ- 
ence upon the heart, men would forever 
remain, " dead in trespasses and sin," obnox- 
ious to the wrath of God, and all the 
penalties of a broken law. 

It is, indeed, of infinite importance to 
submit to the Spirit that illumines the mind, 
sheds abroad the love of God in the heart, 
subdues sinful passions, purifies and renews 
the affections, subjects the will to a compli- 
ance with the law of God, exites to duty, 
consoles and supports, and gives a foretaste 
o£ Heaven, 



346 A SERMON FOR WHIT-SUNDAY. 

This Spirit, is to be savingly obtained, by 
holy meditation and prayer: By attending 
to the ordinances of the Church : By read- 
ing the Sacred Oracles: And by humble 
endeavors to discharge the obligations of 
human duty. In a word, by complying 
with what the Spirit itself directs. 

This same Spirit, may also be lost by sin, 
wilfully committed, and wilfully persisted 
in ; and when thus lost, it can never be 
recovered, for such is the sentiment not only 
of the apostle Paul, but of Christ himself. 

Not every deadly sin, however, willingly 
committed, is sin against the Holy Ghost. 

On the one hand, therefore, men should 
not be too easily driven to despair, under 
the impression, that they have committed 
unpardonable sin : And on the other hand, 
they should be watchful, and prayerful, 
lest they be guilty of the worst of all 
sins, that which is against the Holy Ghost, 
and which can never be forgiven, in this 
world, or the next. 

Indeed they should at all times strive to 
be divested of their sin : To grow in grace : 
And to improve to the utmost of their 
ability, their spiritual talents. 



A SERMON FOR WHIT-SUNDAY. 847 

God the Father so loved the world that 
he sent into it, His son Jesus Christ to 
redeem it. The Son so loved the world that 
He submitted to be sent for that purpose. 
And the Holy Ghost submitted to be sent 
by the Father and the Son, to bestow 
spiritual gifts upon men • gifts necessary for 
enabling them to work out their salvation, 
and to obtain a Heavenly Inheritance. 

A mere speculative belief in these sub- 
lime truths, or a cold and heartless worship 
of the Trinity, without sincerity, is not 
acceptable to God. He requires a belief 
which is full and sincere, practical and holy: 
And a worship which engages the thoughts, 
the energies, and all the powers of the soul, 
with earnestness, and with holy fear. 

Then let us render to the Triune God that 
worship which He requires of us, and let us 
conform our principles and our conduct to 
the Divine and holy laws, which He has 
prescribed and promulged. And on the 
Festival which the Church this day observes, 
let us devoutly thank Him for the Infinite 
display of His love, in redeeming us through 
our Lord Jesus Christ ; in vouchsafing those 
gifts of the Holy Ghost, which have enabled 



348 A SERMON FOR, WHIT-SUNDAY. 

the apostle and others to establish and per- 
petuate the Church of Christ on the Earth : 
And in bestowing that ordinary measure of 
the Spirit, through which we and our fellow 
men have ability to " worship Him in Spirit 
and in Truth :" To be holy : To possess the 
true faith : And to perform the duty which 
He requires of man. 

Finally; — let us serve God during our 
probation here below; and may He gra- 
ciously admit us for Christ's sake, to the 
Everlasting enjoyment of His Kingdom 
above in Heaven. Amen. 



SERMON XXIV. 



A SERMON FOR TRINITY SUNDAY. 



Saint Luke ii. 38. 

" And she coming in at that instant, gave thanks 
likewise unto the lord ; and spake of him to all 
them that looked for redemption in jerusalem." 

These words are recorded of Anna a 
prophetess, who like Simeon gave thanks 
at the presentation of Christ in the tem- 
ple; and spake of Christ, and of the 
redemption obtained through him for the 
human race. 

If we, like Simeon and Anna, are pos- 
sessed of genuine piety and religion, we 
also shall be disposed to speak thankfully 
concerning Christ ; and concerning the 
redemption that he has purchased for us, 
and for all men. 

We therefore propose to consider, briefly ; 
First ;— The cause of this redemption : 
Secondly ; — The means, by which it was 



350 A SERMON FOR TRINITY SUNDAY. 

effected: Then; — The character; and in- 
structions of him who procured it : And ; — 
Lastly ;— the result of its accomplishment. 

First — At the advent of Christ, the 
Messiah ; the Second golden age, was said 
to have commenced. Caesar Augustus, the 
Roman Emperor, had refused the title of 
Lord. The temple of Janus was shut : 
And wars which had so long prevailed on 
the Eastern continent, were hushed to 
repose. 

These circumstances conspired to welcome 
Christ, as the Prince of peace ; and to sig- 
nify the mildness, the tranquillity, and the 
glory of his future reign. 

Previously to this distinguished era, 
spiritual darkness had covered the Earth. 
The depravity of man, in consequence of 
Adam's transgression, had filled the world 
with sin and woe. For the truth of these 
assertions, we appeal to the history of 
Ancient times. Individuals lived only to 
be miserable. Empires flourished but to 
fall. Hapless man. Driven from Paradise : 
Tainted with sin : Involved in misery : And 
worst of all ; without true and permanent 
foundation, on which to rest the hope and 
assurance of Everlasting life. 



A SERMON FOR TRINITY SUNDAY. 351 

The Almighty looked with pity on the 
condition of the human race. In com- 
passion, He beheld their wretchedness. 
He saw, that without Divine assistance, not 
only their temporal but Eternal happiness 
was lost. This assistance He was deter- 
mined to bestow. But, " without the shed- 
ding of blood, there was no remission" of 
sin. Hence, he decreed the incarnation 
and nativity, the death and resurrection of 
His Son. 

Here, then, is presented to our view, the 
cause of the redemption. That cause, was 
the love of the Creator, exercised towards 
His fallen creatures, to rescue them from 
misery. As an Evangelist affirms ; " God 
so loved the world, that He gave His only 
begotten Son, that whosoever believeth on 
him should not perish, but have Everlasting 
life." 

Secondly: — The means, by which the 
redemption was effected, was none other, 
than the crucifixion of Jesus Christ, on 
Calvary's Mount. And is it so ? Is man 
so wicked as to kill his Saviour ! On 
whose eye, does not the tear gather, on 
revolving on the tragic scene ? What 



352 A SERMON FOR TRINITY SUNDAY. 

heart so obdurate, as not to shudder at the 
thought ! Well might the vail of the 
temple at Jerusalem be rent in twain. 
Well might the Earth quake, and the rocks 
be rent. Well might the sun withhold his 
light, and the day be veiled in midnight 
darkness. And well, indeed, might the 
Centurion exclaim ; " this was the Son of 
God." 

Thirdly : — The character of Christ, our 
Eedeemer, strikes us with wonder and 
admiration. Though "he was the glory 
of all worlds ; "« — " the bright and refulgent 
Luminary of the Universe — yet, for the 
benefit of men, he condescended in humility, 
to leave the abode of Heaven, and descend 
on the Earth ; there to be born of a woman ; 
— to be made "in the fashion of a man." 
He is therefore as an apostle declares; 
" God manifest in the flesh." 

He is indeed God Himself: For he is the 
Son, or Second Person in the Trinity, which 
consists of the Father, the Son, and the 
Holy Ghost : And these Three are One. 
That there should be Three Persons in the 
Godhead, " of one substance, power and 
Eternity/' is truly a mystery. But it is a 



A SERMON FOR TRINITY SUNDAY. 353 

mystery, taught by the Oracles of "Him, 
who cannot lie." "It is a mystery, the 
truth of which, the Christian believes and 
adores." What though it cannot be under- 
stood by finite intelligences? Are we to 
believe nothing but what we can com- 
prehend ? On that principle, scepticism 
should be embraced, with all its absurdity 
and folly. On that principle, we might 
deny the existence even of matter itself ; 
for we know not what it is. Nay; we 
might doubt the very being of our souls, 
since we can have no adequate idea of 
immateriality. The mystery of a doctrine, 
is therefore no objection to its truth : And 
the grand doctrine of the Trinity, must 
forever remain firm and unshaken, against 
the assaults of unbelievers, and the ridicule 
of infidels. 

Thus the Redeemer united in one Person 
two distinct natures, the human, and Divine. 
Yes; verily, he was both God and man. 
His Infinite and Eternal Spirit assumed 
human shape; and though he dwelt on the 
Earth, he dwelt also in Heaven. Though 
he died, yet he lives through Eternity. 
Though he was an inhabitant of Judea 



354 A SERMON FOR TRINITY SUNDAY. 

and apparently a being of time, yet he 
is really and identically that God who 
inhabits Infinite extension^ and who exists 
throughout the boundless realms of duration. 

He is the mediator between God and 
man. Man was made upright and holy, 
in the image of the Creator. He was 
permitted to live in Eden, a Terrestrial 
Paradise ; to use the fruit of the tree of 
life ; and to exercise dominion over the 
other creatures of the Earth. He was 
privileged, by being happily guided and 
directed by the blessed influences of the 
Holy Spirit. A continuance of these, and 
of other favors ; and especially a glorious 
immortality in Heaven, without tasting 
death, was promised to him, on condition, 
of obedience to his Maker. But, in an 
evil moment, yielding to the temptation of 
the Devil, he disobeyed God, and partook 
of the forbidden fruit. Thus he forfeited 
his title to Earthly and Heavenly enjoy- 
ments; and incurred the penalties of 
temporal, and Eternal death. 

When we compare his sinful and fallen 
situation, to his condition before disobe- 
dience, how changed! How wretched 



A SERMON FOR TRINITY SUNDAY. 355 

do we find him ! Once holy ; but now 
sinful. Once exhibiting the impress of 
Deity; but now the image of Satan. 
Once heir to Eternal life ; now an inheritor 
of perdition. Once honorable and glorious ; 
now infamous and degraded. Once living 
in anticipation of future felicity; but now 
filled with fearful forebodings for the future. 
Once exalted with the glorious prospect of 
Heaven ; now cast down, under the gloomy 
prospect of Hell. 

No human means could relieve mankind 
from this situation. But Christ our Re- 
deemer, given by the Father, came in 
Infinite love and mercy to their assistance ; 
and by suffering, and dying on the cross, 
made reconciliation between them and 
God ; stayed the Divine vengeance from 
being executed on them ; atoned for their 
original and actual sin ; and opened a way, 
whereby they might be saved. But he has 
prescribed faith, and repentance, and a holy 
life, as the terms, on which they are to 
avail themselves of the benefits of the 
atonement. . 

He made this propitiation, this atone- 
ment for their sin, through the united 



356 A SERMON FOR TRINITY SUNDAY. 

efficacy of his humanity and Divinity ; 
his humanity suffering in the nature of 
man who had offended ; and his Divinity 
making that suffering of Infinite value and 
merit. "0 the depth of the riches, both 
of the wisdom and knowledge of God:" 
For, if we accept of the terms of salvation, 
nothing shall be able to separate us from 
His love. 

Christ is our Prophet ; because he in- 
structs us in the will of God; and the 
nature of the Christian Church : Informs 
us of our duty and spiritual concerns : 
Foretells to us the resurrection, and the 
coming judgment; a future retribution, 
and happiness in a world to come. 

He is our Priest; because he makes 
atonement for our sins, offering for us 
continual intercession before the Father. 
Because through his Grace and love he 
blesses us, and turns us from our iniquities. 

He is our King, giving us laws and rules for 
the regulation of our conduct as individuals, 
and in our collective capacity as a church ; 
and delegating his authority to an order of 
men for administering the government of 
the Church, and for the perpetuity of its 
ministry. 



A SERMON FOR TRINITY SUNDAY. 357 

He is the end and finishing of the Jewish 
law : For on him center all the promises, 
prophecies and types of the Old Testament. 

Finally; he is Judge of " Quick and 
Dead." At the last day, when the trump 
of God shall sound : when the dead shall 
arise, and mingle with the living 5 and all 
shall assemble at the judgment ; then he, 
attended by his Holy Angels, will appear 
in the clouds of Heaven, coming in power 
and great glory. "Every eye shall see 
him, and they who pierced him." Then 
sitting on his judgment seat, he will judge 
the whole human race, and will declare to 
them individually, their unchanged; their 
Eternal destiny. 

Fourthly. — The instructions of Christ our 
Eedeemer, are vitally important. " Thou 
shalt love the Lord thy God, with all thy 
heart, with all thy soul, and with all thy 
mind," is the first commandment of God : 
The primary rule of the Kedeemer's instruc- 
tions : The fundamental principle of religion 
and morality. Into this general rule, all 
other religious and moral rules, that are 
Evangelical and correct, may be resolved. 
Its chief modification is, " thou shalt love 



358 A SERMON FOR TRINITY SUNDAY. 

thy neighbor as thyself f which, is, indeed, 
" like unto it," since love to our fellow men, 
flows necessarily, and directly from love 
to God. The Saviour declares, that on 
these two things, love to God, and love to 
man, a hang all the law and the prophets." 

They who are willing to be instructed in 
these two precepts, and who obey them cheer- 
fully and willingly, will yield a humble 
submission to all the concurrent injunctions 
of the Gospel. They will act agreeably to 
all the Kedeemer's instructions, detailed by 
the Evangelists and apostles. 

These instructions teach us, not onlv to 
love God, but to reverence, and worship 
Him " in spirit and in truth f to obey and 
serve Him truly and devotedly, and to 
honor and magnify His Holy name, above 
all other names, in the Earth or Heaven. — 
Not only to love our fellow men, but to treat 
them with kindness and forbearance, forgiv- 
ing them as we hope to be forgiven of our 
Heavenly Father. — Not only to love our 
friends but our enemies. To u bless them 
that curse us :" And to u pray for them that 
persecute" us : To be patient, and penitent, 
and humble ; meek and forgiving ; seeking 



A SERMON FOR TRINITY SUNDAY. 359 

for peace, rather than satisfaction ; striving 
for reconciliation, rather than revenge. — 
Likewise to be free from voluptuous pas- 
sions ; to live soberly and chastely, and to 
keep ourselves " unspotted from the world:" 
To have unfeigned faith in Jesus Christ ; 
sincere and hearty repentance for sin, and 
to " bring forth works meet for repentance;" 
works, which prove our faith to be that, 
which purifies the heart. 

For our encouragement, and tha,t we may 
be duly incited to the performance of our 
duty, the Redeemer has graciously conde- 
scended to bring a life and immortality to 
light to reveal to us the certainty of 
happiness beyond the grave. If we know 
his instructions, happy shall we be if we 
observe them. 

Then let us observe — let us obey them, 
with alacrity and zeal ; that it may be well 
with us in the future. That when time 
shall cease, and " the Earth shall depart as 
a scroll when " the Heavens shall be dis- 
solved, and the Elements shall melt with 
fervent heat," and the Universe shall be 
hastening to ruin ; we may appear undis- 
mayed. That when " tried before assembled 
32 



360 A SERMON FOR TRINITY SUNDAY. 



worlds/' we may receive the approbation of 
the Judge ; and be welcomed to his Eternal 
rest. 

Fifthly. — The redemption resulted, in sub- 
stituting the Christian Dispensation, for the 
Jewish : In founding and establishing the 
Christian Church, by Jesus Christ, instead 
of the Jewish Church, which had been 
founded and established by Moses. 

By the Saviour's death, the Jewish 
Economy w r as made to cease, and Chris- 
tianity was introduced to continue to the 
end of time. Thus the Redemption estab- 
lished the Christian religion ; which obvi- 
ously produces the happiest effects. It 
restrains, to a vast extent, licentiousness, 
wickedness and vice ; and causes multitudes 
to be actuated, by virtuous and pious mo- 
tives ; by the feelings of probity, charity 
and benevolence. It improves the disposi- 
tion and the conduct of those who embrace 
it ; making them better ; and consequently, 
happier. It assuages their sufferings; 
soothes them in trouble and afflictions ; 
tranquilizes their feelings, and consoles 
their thoughts, amidst the vicissitudes of 
life. 



A SERMON FOR TRINITY SUNDAY. 361 

They who embraced it in the time of the 
Apostles, were favored with extraordinary 
operations of the Holy Ghost ; as it hap- 
pened, for instance, at the Feast of Pentecost, 
soon after the ascension ; and subsequently, 
in Samaria, when they who had there been 
baptized, were confirmed by two of the 
apostles; and also, at the confirmation, of 
converts at Ephesus. — Since the Apostolic 
age, Christians have been blessed with the 
ordinary influence of the Holy Spirit. Thus 
they are enabled to hold communion and 
spiritual intercourse with God ; and to feel 
assured of future enjoyment in Him, "in 
whom there is fullness of Joy." 

Christianity, has likewise contributed to 
the improvement of civil government and 
laws. In those countries where it has 
obtained, it has generally occasioned Politi- 
cal authority to be exercised with greater 
lenity and moderation. It has caused the 
duties and the rights of mankind, to be more 
correctly ascertained, and precisely defined; 
and, consequently, laws to be made more 
equitably, and executed with more impar- 
tiality and humanity. It has shed a benign 
influence upon communities, families and 



362 A SERMON FOR TRINITY SUNDAY. 



states by mitigating the evils of despotism 
the cruelties of oppression, and the horrors 
of war. By elevating the standard of Pub- 
lic manners, tastes and morals. By purify- 
ing the Domestic relations ; and chastening 
the passions and principles of men. It has 
produced establishments for the relief of the 
poor and the sick; establishments which were 
unknown, even to the Romans and the 
Greeks, amidst all their boasted wisdom, 
knowledge and refinement, until the Gospel 
had obtained footing in the Roman Empire. 
It has shaken down the wretched fabrics 
of Idol worship, and Pagan philosophy, 
which once prevailed in many of the present 
enlightened and Christianized parts of the 
world. 

These and other achievements of Chris- 
tianity, exhibit the nature and happy results 
of the redemption, which was accomplished 
by him, concerning whom, the Prophetess 
Anna spake and gave thanks in the temple ; 
— concerning him, who is the anointed of 
God, even Christ our Lord. 

But, it is objected to Christianity, that 
it has been the source of evil. Religious 
fanaticism and intolerance, have, indeed, 



A SERMON FOR TRINITY SUNDAY. 363 

done mischief in the world. For instance ; 
the European crusades ; the inquisition ; 
and religious persecutions, are evidence of 
the mischief. 

So has the municipal law, sometimes been 
too rigorously enforced. It has punished 
the innocent. Tyrants have often con- 
verted it into an engine of cruelty and 
oppression. Nevertheless, it must obtain 
amongst men. It cannot be dispensed 
with. Language also, is frequently made 
the vehicle of slander, and of much 
mischief. It must, however, continue to 
be used for the communication of senti- 
ments and thought. The use of food is 
daily perverted to surfeiting : Yet he who 
should refuse it, on this account, would, 
justly be suspected of madness. In truth, 
there is no good thing, that is not subject 
to abuse. Therefore, a thing may be of 
general utility, though bad men, may make 
it a source of partial evil, by using it for the 
accomplishment of wicked and improper 
purposes. Hence, if hypocrites and tyrants, 
have occasionally made Christianity an in- 
strument of wrong, it is not, on this account, 
to be rejected. 



364 A SERMON FOR TRINITY SUNDAY. 

But, after all ; the evils that are imputed 
to Christianity, are in reality, to be attributed 
to the want of it, and not to Christianity 
itself, which, in fact, can never be directly 
the source, even of the smallest evil. 

It is, indeed, the greatest of blessings. 
Wherever it has prevailed, it has diminished 
vice; and lessened the evils, and the 
miseries of life. 

Finally ; it has ameliorated the condition 
of man ; and it will, ultimately give peace 
to the world. 

Who, then, does not wish Christianity to 
continue prevalent in Christendom ? Nay ; 
to be embraced in every quarter of the 
globe? — By the dull Hindoo on the banks 
of Ganges : By those in the wilds of Africa : 
By the wandering Arab, following his cara- 
van : By the millions of China, flocking to 
their Idolatrous worship : And by the native 
tribes in the forests of America ? 

And when we take into consideration 
the exertions that are making, through the 
medium of missionary, and other Christian 
societies, and through individual zeal, for 
the promotion and extension of the Gospel ; 
may we not indulge the fond hope, that the 



A SERMON FOR TRINITY SUNDAY. 365 

time is not far distant; when the people of 
all nations, tongues and languages, shall be 
converted to the true religion ? When the 
gaudy temples of India, the Pagodas of 
China, and the Mosques of the False 
prophet, shall be no more ; or converted 
into sanctuaries of the living*God. Amen. 



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